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25-B, Gulbere-Z Lahore- 54660 Pale 

* ^H ! * ^U i 



An English Rendering 

Haji Habib-ut-Rehman Khan of Urdu Presentation 


Ghulam Ahmad Parwez 


25-B, Gulberg-2, Lahore-54660, Pakistan 

Exposition of the Holy Qui:' an 

by GA. Parwez 

<^ISBN 97S- 969-8164-26-T ^> 

All Rights Reserved, 
Copyright © 2010 by Tolu-e-lalam Trust Lahore - Pakistan 

Previous editions 1987, 2005, 2008 

This edition June 2010 

Co-editors Mrs Aqila Zaman, Lahore 

Khalid M Sayyed, Peterborough, UK 

Proofreading Maqbool M Farhat, Ilfctd, Essex, UK 

Ahmad Hussain, Lahore 

Publishers Tolu-e-lslam Trust 

25-B, Gulberg-2, Lahore-54660, Pakistan 

' +92-42-35753666, 35764484 ; trust@toluislamxom 

Printed in Pakistan by 

HQ Printers, Out Fall Road, Lahore 

Composed/Designed by 

M. Naveed at Color Choice Lahore 

Tolu-c-Islam Trust expresses its 

gratitude to members of Bazm London for 

financial help in the publication of the 

Exposition of the Holy Qur'an. 


Total sale proceeds from 

Tolu-e-Islam Trust publications 

are spent on dissemination of 

Quranic teachings, 





About the Author 


Second edition 


list of Surahs 




Editor's note 




Main Exposition Surah 1-114 




Qur'anic and Biblical Proper Names 


Qur'anic Terms and English Meanings 


Works of Reference 






Islam: The First Century 


















This book could not have seen the light of day without the help of many friends who 
took keen interest in this Exposition and discussed various issues related to it. I would like 
to acknowledge the contribution of some of them while others wish to remain anonymous. 
The Trust is very grateful to Maqbooi Mahmood Farhat of Ilford, Essex, England-the 
moving spirit behind the project—for his tireless work and continuous support in 
accomplishing the rigorous task of completing the Exposition. He has been a constant 
source of encouragement and guidance for us. Indeed, I owe a debt of gratitude for his 
tremendous efforts. 

I will fail in my duty if I don't mention Muhammad Riaz of Shepherd Bush, London 
\ and his ardent wish and push for an end product of international standards. He generously 
provided his unfailing support for the project with a free supply of high quality paper as 
\ well as meeting the printing and binding costs* 

It gives me immense pleasure to profusely thank two co-editors: Mrs Aqila Zaman, MA 
English (Michigan University), Visiting Faculty at LUMS, Lahore, who painstakingly and 
faithfully edited both the volumes. And, secondly, Khalid Mahmood Sayyed, MA, M Ed of 
Peterborough, England, who despite his own very busy schedule, further edited the script 
meticulously and skilfully, paying special attention to the Qur'anic terms and their 
explanations in parentheses and footnotes. He offered valuable suggestions and advice on 
the layout, as weLL 

The most important last, but by no means the least, task of providing the final touches - 
by proofreading the entire finished work with a fine toothcomb was done by Maqbooi' 
Mahmood Far hat, 

Saim Khawaja of New York delved into libraries and provided the original quotes and 
references used in the Exposition, 

The Trust is deeply indebted to Prof Dr Mansoor Alam of Toledo University, USA and 
Mr Ubedur Rahman Arain of Kuwait for their invaluable suggestions. 

I take this opportunity to express my thanks to all the members of Tolu-e-Isiam Trust 
who always remain steadfast and determined in spreading the word of Qur'an. Their 
unflinching support to the initiatives of the Trust is highly commendable. 

Prof. Dr, Zahida Durrani 
Executive Head 
Tolu-e-Islam Trust. 

About the Author 

Ghulam Ahmad Parwez was born at Batala, Punjab, British India in 1903. He studied 
the Qur'an and the classics of Islam under the tutelage of his grandfather; a celebrated 
scholar and eminent .w^? (Muslim mystic). He gained a comprehensive understanding of the 
traditions, beliefs and practices of conventional Islam including the discipline of tusauwuf 
(Muslim mysticism) with its arduous meditation and spiritual exercises. His study of the 
history of Islam, beliefs and practices of pre- Islamic religions and vast knowledge of the 
history of development of human thought inspired him to question the veracity of 

-prevailing beliefs of Muslims. He moved away from the embellishments, which have 
accumulated around Islam over the centuries through the erroneous explanations of the 

; pristine beliefs expounded by the Qur'an. G.A. Parwez's immense philosophical work is the 
result of his deep study of Islam not as a religion but as dm- a word, that has no parallel in 

; Western languages. It can best be described as a "Way of Life" and in the Islamic context, a 
social system based on Qur'anic values and immutable principles. The exploration of the 
meaning of dm forms the core of his more than forty-five voluminous books. His most 
famous books in Urdu include: 

1 . Majhoom-ul-Qur'an (Exposition of the Holy Qur'an) - three volumes 

2. Lugbaat-ul-gu/an (Dictionary and concepts of the Qur'anic words) 
-four volumes. 

3. MataUb-ul-Furqan (Exegesis - Tafsesr - of the Holy Qur'an) - six 
volumes (the seventh volume was printed posthumously) 

4. Tabweeb-ul-Qur'an (Classification of the Holy Qur'an) - three 

5. Meraj-e-Insaniyyat (Biography of Messenger Muhammad (pbuh)) 

6. Ni^am-e-'Rabubiyyat (Qur'anic Economic Order) and numerous 
others books. 

It was his ardent desire and of those inspired by his interpretation of the Holy Qur'an, 
to render his works into English so that the educated modern youth should be able to 
understand and appreciate the true message of Islam. This urge increased particularly after 
he published his reputed scholarly book in English, Islam: A Challenge to^H^on. 

His writings have inspired widespread awakening amongst the intelligentsia and the 
general public alike in many parts of the world. 


He was the founder of Tolu-e-hkm, a monthly magazine, which he started in 1 938 at the 
instance of Dr Sir Muhammad Iqbal (1) and under the guidance of Quaid-e-A2am 
Muhammad All Jinnah, founder of Pakistan. This magazine continues to be published 
regularly even after his death. 

In 1983 he undertook the project of rendering into English his celebrated work titled 
Mafhoom-ut-Qur'an. The translation was done up to Surah Al-Kahf (18)- slightly more than 
half the text of the Qur'an-when he became ill in October 1 984 and expired on the evening 
of 24 February 1 985. After his death, the Tolu-e-Islam Trust took up the task of translation 
of this work and its publication. 

The reader would find a new approach in this rendering, which is different from all 
other translations of the Holy Qur'an in English. As the tide suggests, this is not a 
| translation of the Holy Qur'an, but its exposition. 

It is an honest and serious human effort to convey the pristine concepts of the Holy 
r Quran. The original Arabic text of wahi (revelation), however, is eternal and its 
interpretation during any span of time cannot be taken as the last word; that shall have to be 
left to the last man on earth. As Allah says in the Holy Qur'an (41:53), the truth of His 
guidance shall forever continue to manifest itself in the outer space and within the human 
psyche until it is finally established. The reflection of any human error in this work, 
therefore, should in no case be attributed to Allah's message. 

Maqbool, M. Farhat 
Ilford, Essex, UK 

(1) Dr Sh Muhammad Iqbal (1 873-1 938), the famous Islamic thinker, philosopher and poet of 20 d century 
envisaged a Muslim state later designated as Pakistan, where Muslims could practise and establish Dm of 
Islam politically freely and unhindered by inimical forces. 

Second edition 

The first volume comprising of the first eighteen surahs-slightly more than half of the 
text of the holy Qur'an-was translated by the author, G. A. Parwez in 1983. It was in 
manuscript format, ready for printing, when he fell ill in 1984 and died in 1985. It was 
published in 1 987 after a thorough review by Muhammad Omar Draz, Allah Ditta Sheikh, 
Ubed-ur-Rahman Arain and Azi2 Mamuji, the latter both of Kuwait. Haji Habib-ur- 
Rehman Khan, ex-Inspector General of Police, Punjab, Pakistan rendered the remaining 
part of the original three-volume Urdu Mafboom-ul-Qftrtin into English. It was published in 
2005. Mr. Rehman remained faithful to the letter of the original script which added to the 
accuracy of the translation. The first volume was printed again in 2008. It was decided to 
combine both the volumes, re-edit the text and improve the English language in order to 
appeal to the modern English-speaking readership in the West 

Marked improvement is evident in the present edition in that it provides an easy-to-read 
text, and a sincere effort has been made to clarify the Qur'anic concepts for the average 
reader. We hope this exposition will remove from the minds of the non-Muslim readers 
many cobwebs of misunderstanding emanating from literal translations of the Holy 
Qur'an commonly available. 

Additional material has been added to the Exposition such as Qur'anic terms and their 
English meanings, footnotes, Arabic & Biblical names, bibliography, and index. In fact it is a 
sigruficandy improved version of the original translation. 

The Trust is confident this revised edition will serve its purpose in a much better way. 

Tolu-e-Islam Trust 
Lahore, Pakistan 

List of Quf'anic Surah 





English Name 





The Opening 





The Cow/Heifer 





The House of Imran 





The Women 





The Feast/ Repast 





The Livestock 





The Heights 





The Bounty 





















326 1 







^> f 







Al-Hijr Valley 





The Bee 



J^ 1 ^ 

Bani Isra'el 

The People of Israel 





The Cave 



^^ J1 






Taa- Haa 






The Messengers 





Hajj/ Annual Convention 





The Believers 





The Radiated light 





The Criteria of Right and Wrong 





The Poets 





The Tribe of Naml 





^^a ma ill 


The History 





The Spider 





The Romans 





Luqman The Wise 










The Parties 



L j- -. h ■■ 







The Originator 



> 36 


Yaa- Seen 

O' Human Being 




The Columns/Ranks 


> 38 





> 39 



The Multitude or Great Crowd 





The Convinced Believer 




Ha- Meem 

Clearly Explained 















The Smoke 





Kneeling Down 

846 $ 




The Sand Dunes j 

853 1 





862 ^ 





871 A 




The Private Apartments 

880 ^ 









The Winds 





Mount Sinai 





The Star 





The Moon 





The Most Gracious 






The Inevitable Event 









The Debate 





The Gathering 





Hie Night 





The Bright Morning 





The Opening Up 





The Fig 





The Clot 










Hie Clear Proof 





The Earthquake 





The Chargers 





The Calamity 





Greed fot More 




Al-Asr ' 

The Flight of Time 





The Slanderer 





The Elephants 




















The Disbelievers 










Father of Flame 





The Unity 





The Rising Dawn 








The irony of human history 

Human history is a tragic epic of construction and destruction, civilisation and 
barbarism. It appears that the epitome of human struggle in all historical epochs has been 
the development of a grandiose civilisation. Each civilisation is based upon the best 
available human and material resources. Humans think that each such civilisation is better 
than its predecessors', and is thus a step forward on the evolutionary ladder. They hope that 
human evolution is inherent in the development of their civilisation, and that the latter will 
provide peace and security to the wretched of the earth les miserable. Immersed in these 
ideals, they work tirelessly for the development of this grand civilisation. Each passing day 
Tjj brings new achievements and men are all the more anxious to see their dream realised. But 
j before this can happen, before the civilisation can reach its zenith, human beings start 
demolishing their own creation with their own hands. The citadel of all dreams and ideals 
readily converts into rubble, only to survive as a relic of a splendid past. Babylon, Egypt, 
Greece, China, Roma and Persia are a few examples to remind us of the splendour of past 
civilisations that perished to oblivion. The structures that remain and the archaeological 
evidence we discover testify to the human failure and disappointments of an order of 
which those very people who erected it demolished the edifice. These stories remind us of 
what the Qur'an has to say: 

16:92 M#f 0,tf &»!# &3B$SlMii; 
Beware, lest you become the old woman who spins cotton laboriously only 
to tear it to pieces with her own hands. 1 6:92 

The modern civilisation 

Even if you do not want to put yourself through the labour of peeping deep into 
historical evidence and studying earlier human civilisations that perished, a critical look at ' 
modern civilisation and culture would suffice. The modern era our era is the era of 
western civilisation that has surpassed all its predecessors in splendour, grandiosity, 
exquisiteness and glory. For this civilisation, the sky is the limit. Such is the power and 
success of this civilisation that it has now tamed the major forces of nature and compressed 
space-time through development of means of communication and transportation. Man 
now rules the seas as it rules the mountains and deserts. He can access treasures buried deep 
below the earth's crust; heavenly thunders dance to the tune of his finger; he controls the 
infinite energy concealed within the structure of something as small as an atom; he can 
travel to the moon and beyond; and he can look into the distant corners of this galaxy. In 
short, man has never been so powerful. 

Yet, this civilisation is less than half a century old and man, who now has unprecedented 
powers, is forced to cry: 

We began our era of scientific efficiency confident that materialistic 
triumphs would solve life's problems. We are finding we were wrong ... Life 

is not as simple as that . 
(1) Mason, J.WT. 1 926. Creative Freedom, p 1 83-1 84 

Exposition of the Holy Qur'an f 2 i 

Nay, he goes to the extent of saying: 

In its racial, economic, familial, moral, religious, intellectual organization, 

the entire fabric of existing civilisation presents a consistent structure of 

blunder, of folly, of ignorance, of falsehood and iniquity (2) 
This shows how badly affected and hollow the foundations of this grandiose civilisation 
are. Each sensible man i& wondering if western civilisation would be able to survive yet 
another shock after the two world wars. Such a blow may prove fatal not only to civilisation 
but also to humankind. 

Why is this happening? 

The question arises: Why is it happening? Clearly, neither the pyramids of the past nor 
the skyscrapers of modern times were built by the mediocrity. Each was the finest product 
of the (physical and intellectual) labour of the best people of their times. This was the sum 
total of their wisdom, the epitome of their strategising and administrative capabilities. Yet, 
since they met the fate, which they did, it would be hardly surprising if a study of human 
history leads any sensible person to a conclusion other than the following: 

By painful experience we have learnt that rational thinking does not suffice 

to solve the problems of our social life. Penetrating research and keen 

scientific work have often had tragic implications for mankind, producing, 

on the one hand, inventions which liberated man from exhausting physical 

labour, making his life easier and richer, but on the other hand, introducing 

a grave restlessness into his life, making him a slave to his technological 

environment, and and catastrophic of all creating the means for his own 

mass destruction. TTiis,indeed, is a tragedy of overwhelming poignancy** 1 . 

This means that the human mind, notwithstanding its capacity to conquer the forces of ^ 

nature, cannot find satisfactory answers to human problems. Man's successive failures in 

this regard make us wonder if this is beyond his mandate. For, a solution of human 

problems requires as a pre-condition, determination of the objective and goal of human 

life. Before man can venture into finding solutions, he needs to find out what causes 

conflict between people and nations; how these conflicts can be prevented; what is 

beneficial and what is dangerous for mankind; what some of the common values of 

mankind are and how they are interconnected; why it is necessary to uphold these values; 

and what basic human rights are and how these rights can be safeguarded. These ate the 

basic issues which cannot be setded by the human mind and scientific know-how created by 


For science can only ascertain what is, but not what should be, and outside 
of its domain value judgments of all kinds remain necessary ... 
Representatives of science have often made an attempt to arrive at 
fundamental judgments with respect of values and ends on the basis of 
scientific methods, and in this way have set themselves in opposition to 
religion. These conflicts have all sprung from fatal errors ... For the 
scientist, there is only "being", bu t not wishing, no valuing, no good, no 

(2) Briffault, R, 1 9 1 9. Tie tmkingtf Humanity p 360 

(3) Einstein, Albert 1 950. Out of My LaterYears. p 1 52 

J^ 3 J. Introduction 

evil, no goal 

Divine guidance 

If a solution to human problems depends upon prior determination of these basic 
questions, and if it is beyond reason's mandate to settle these questions, then is there a 
source of knowledge, other than human reason, that can settle these questions and safely 
steer human kind to its cherished goal? Obviously this question cannot be answered 
through human reason because reason recognises no source of consciousness other than 
itself. We find the answer from another source, which authoritatively pronounces: 

20:50 nKStiitfaaW&iJiGKOS 

4,e., God who created everything that comprises the universe has also envisaged guiding 
everything towards its ultimate goal and objective. Such guidance, which comes directly 
from God, is called ^Jahi, 


Wahi (i.e., direct guidance from God) is inherent to the constitution of everything in the 
universe. This guidance is automatic and continuous. Everything is created with an inherent 
knowledge of the sources of its growth and the ways and means to access these sources; its 
role in the universe and how this role is to be performed. This guidance is termed laws of 
nature in the physical world, and instinct in the animal world. There is no escape from these 
laws of nature or instinct. Everything has to live its life in accordance thereof. 

16:49 d&\w>^&*&k> 

Whatever exists in the skies or in the depths of the earth has to submit to the laws of God. 
Nothing can defy these laws. "16:49 ££$$}& Hence, the functioning of this universe 
with discipline, coordination and elegance without any conflict and contradiction is mind- 
boggling" 67:3 \^t^^ssi$.^t; 

Guidance for human beings ^ 

Man is the only exception. He has not been provided with divine guidance inherent to 
him at the time of birth. A lamb's kid knows naturally that grass is bakl (permissible) but 
meat is not. Conversely, a lion's cub knows without being told that meat is all right but grass 
is not. Compare this with a human child who does not know what to eat and what to avoid. 
How can we expect him to automatically acquire a sense of judgement to tell good from evil 
and right values from wrong ones? 

The human will 

Such celestial guidance (wahz) has not been given to human beings because if it had 
been, he too would have been forced to follow this in letter and spirit, i.e., lose his free will. 
But his free will is precisely the characteristic that distinguishes man from everything else in 
the universe. Free will makes him superior to angels and extra terrestrial creations. Withdiit 

(4) Ibid. pi 52 "" "~ " " 

Exposition of the Holy Qur'an 

this free will, man would be a statue cast in stone, or a prisoner chained with the laws of 
nature. Without his ability to defy, he would not be able to take pride in his voluntary 
submission to natural principles. After all, a good deed is good only if one has the power to 
act otherwise. Only that act qualifies as submission, which is perpetrated while having a 
capacity to defy Forgiveness is meaningless if one does not have the power to avenge. What 
distinguishes humans is their self-control though they possess the power to lose it. This is 
what manifests their many possibilities and leads life on its evolutionary path. Man's free 
will demands that divine guidance is not part of his instinct as it is with other animals. 
However, this does not mean that man has been left without any guidance. He, too, has 
been provided with this guidance, only that it comes in a different manner. As per divine 
providence, this guidance is provided to a chosen person, who would then pass it on to 
fellow human beings. It would be for the human beings to take it or leave it. Any decision 

'would be based on their own free will and judgment. They were told in each case that 
following the divine guidance would bring success and happiness, whereas a violation 
thereof would lead to destruction and annihilation. 

t Such divine guidance has been regularly reaching human kind through the chosen few the 
messengers in various eras. But this guidance did not survive in its original form in the 
coming eras owing to historical accidents and human tampering. However, this guidance 
reached humankind in its complete and final version around 1,400 years ago through 
Messenger Muhammad (PBuh) and is called the Qur'an. 

The Holy Qur'an 

The Qur'an was gradually revealed to Muhammad (pbuh) over a period of around 23 
years. The Messenger (pbuh) saw to it that it was written down and preserved. When he 
expired, it existed in its entirety as a book and as memorised by hundreds of companions. 
Today we have this exact version in its original shape and organisation. Ample historical 
evidence exists to testify that not even a single word has been changed from the original; 
version over the 1,400 years that have passed by. This has been so because protection of the 
Qur'an has been the responsibility of none other than the Almighty Himself. The Qur'an is ; 
a collection of eternal truths and immutable values. It contains complete guidance as to all 
aspects of human life. A human manuscript is a product of its times and serves a particular 
purpose. Its life is, therefore, accidental and ephemeral, and its utility limited. A heavenly 
book however, is different in that it surpasses its environment and the limits of space-time. 
It is neither outdated or beyond a point which it cannot go. It is always there to lead and 
guide human life to satisfactory solutions to its problems. It contains principles of the 
grooming of individual capacities as well as general laws of rise and fall of societies. The 
Qur'an is a divine book with all these characteristics and it is complete and comprehensive 
in all respects as the final code of conduct for human kind. 

Cause of human failures 

As revealed in the Qur'an, the fundamental cause of all human failures, 
disappointments, destructions, catastrophes, bloodshed and turmoil has been a flawed 
concept of life which man has developed based on his limited wisdom and far from perfect 



knowledge. This is the materialist concept of life, which considers human beings an 

evolutionary step in animal history whose existence does not survive their physical 

existence. Man's life is considered subject to laws of physics, as is the life of animals. It is in 

accordance with these laws that his body stops functioning one day, and that marks the end 

of his life and existence. Nothing in him survives his death. Hence, he has no urge greater 

than to satisfy his animal instincts, nor a purpose other than the physical ones. Satisfaction 

of these physical urges is the ratson <f etre of human reason; it continuously rationalises 

human actions necessary for their satisfaction. 'Might is right' becomes the supreme law for 

people who live their lives according to this concept of life. The result is quite predictable; it 

| creates contradiction and conflict, not only among individuals but also among nations, 

where destruction reaches apocalyptical proportions. This is why all the means adopted by 

<£p humankind to live a civilised life have led him to destruction and catastrophe. None of the 

Y? citadels that he erected could remain on its foundations because: 

No system of human organisation that is false in its very principle, in its 
\fb? very foundation, can save itself by any amount of clevernes s and efficiency 

in the means by which that falsehood is carried out and maintained, by any 
amount of superficial adjustment and tinkering. It is doomed root and 
branch as long as the root remains what it is . 

Alternative concept of life 

The Qur'an presents an alternate concept of life in which human life is notlimited by its 
physical existence. In addition, it possesses something else called 'human personality.' 
Personality docs not reach human beings in its developed form; rather it exists as a 
possibility, as a potential. The objective of human life is to nourish this personality so that 
its various possibilities are realised. If nourished appropriately, the human personality is H 
able to continue its travel further on the evolutionary path after death. This is called 
heavenly life in the hereafter. Like the physical laws for the nourishment of human life, 
there are determinate laws for the growth of his personality. These laws have been revealed 
through wahi and are preserved in the Qur'an 

Constitution of human society- 
Human personality is a social product; hence, its nourishment is not possible in 
isolation. It presupposes the existence of society. Therefore, the set of laws provided by the 
Qur'an to nourish human personality also provide guidance for the constitution of human 
society; A society organised around these principles is conducive to die nourishment of all 
humanity. It is a society without conflict between individuals and nations because the basic 
principle of the nourishment of human personality consists of nourishing other human 
personalities. Obviously, a society 7 in which each person is trying to be as beneficial to others 
as possible (so that his personality may be nourished), will be a society without conflict of 
interests. And when there is no conflict of interests between individuals and nations, those 
issues that have so far been a source of global conflict and bloodshed will be automatically 
resolved. These laws contained in this great book arc eternal values or immutable principles 

(5) Briffault, R. 1 9 1 9. The makingof Humanity, p 1 59. 

Exposition of the Holy Qui' an tT^Tl 

of life. They cover all aspects of human life and provide eternal guidance to human kind for 
all times. They do not require any change, alteration or addition. These laws are the beacons 
of light, which guide human beings to their destination in vicissitudes of life. Human 
reason requires these beacons of light to see clearly just as the human eye requires light 
from the sun. 

The ideal society 

Following these eternal values and immutable principles of life, the 
Messenger (pbuh) and his companions organised a Qur'anic society in 
Medinah some 1,400 years ago. The historic results produced by this 
human society remain unprecedented in human history 
If greatness of purpose, smallness of means, and astounding results ate the 
three criteria of human genius, who could dare to compare any great man in 
modern history with Muhammad? Most famous men created arms, laws 
and empires only. They founded, if anything at all, no more than material 
powers which often crumbled away before their eyes. This man moved not 
only armies, legislation, empires, peoples and dynasties, but millions of 
men in one-thitd of the then inhabited world; and more than that, he 
moved the altars, the gods, the religions, the ideas, the beliefs and souls the 
forbearance in victory, his ambition, which was entirely devoted to one idea 
and in no manner striving for an empire; his endless prayers, his mystic 
conversations with God, his death and his triumph after death; all these 
attest not to an imposture but to a firm conviction which gave him the 
power to restore a dogma. This dogma was twofold, the unit of God and 
the immateriality of God, the formet telling what God is, the latter telling 
what God is not, the one overthrowing false gods with die "Philosopher, 
orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational 
dogmas, of a cult without images; the founder of twenty terrestrial empires 
and one spiritual empire, that is Muhammad. As regards all standards by 
which human greatness may be measured we may well ask: Is there any man 
greater than he (b) ? 

After that 

This 'heavenly kingdom' above the worldly empires was based on these eternal values 
and immutable principles, within which a Qur'anic society organises itself, and from which 
emerge new springs of humanity. As long as this system existed, its benefits to humanity 
continued to accrue. But when man ignored these basic principles, imperatives of animal 
existence overtook him suppressing the notion of human personality somewhere deep 
beneath. Consequendy, this nation suffered the same series of destruction and 
catastrophes that had been the usual lot of others, simply because the laws of the Almighty 
do not discriminate between nations. They apply across the board a nation that lives in 
accordance with the eternal values laid down in the Qur'an will survive and prosper; one 

(6) Lamar tine, Alphonse 1 854. Histoin de la Turquk, Vol 2 pp 276-277. 

ji^ZjJ. Introduction 

that violates these values will fall into the abyss of ruin. 

The Qur'anic system has not been established elsewhere since that Golden Age. 
However, God's cosmic laws are gradually bringing the world closer to Qur'anic values. 
This is happening gradually and slowly because such is the timeline in the cosmic scheme of 
things. As noted in the Qur'an, a day in the cosmos may be equivalent to a thousand days in 
our calendar. Let us take a few examples to see how the world is moving closer to these 

A few examples 

Before the Qur'an dawned upon mankind, hereditary monarchies were considered 
natural. The Qur'an refuted this notion and ordained consultation for the settlement of 
s^ human affairs. As per Qur'anic teachings, no one has the right to enforce his will on other 
human beings. Muhammad (pbuh) established a state based on this Qur'anic concept of 
consultation. But being an unfamiliar concept at that time, it was not widely adopted. Now 
we can see how the human mind is abandoning the old concepts of hereditary monarchies 
and returning to the Qur'anic concept of statehood. 

At that time, slavery was considered an integral part of human society as per the 
prevalent norms. The Qur'an, on the contrary, conceptualised all human being as equal by 
birth. Hence, enslavement of man by man was declared an action against humanity. Such a 
revolutionary concept did not fit into the polity of that time and was considered 
unacceptable. We now know how man himself ultimately rebelled against this concept and 
declared slavery a scourge of humanity. 

It was common to presume at that time that colour and race were valid determinants of 
one person's superiority over another. The Qur'an declared this a superstition man should 
be judged by his qualities not by his lineage. This was yet another unfamiliar concept for ■ 
that time. Now we see how the old concept of privilege based on race and colour is 
gradually disappearing and is now being replaced by the Qur'anic concept of non- 

Feudalism, manorial estates and capitalism were the norm in those times. In lieu; 
thereof, the Qur'an presented the revolutionary concept of equal access to the sources of 
livelihood the means of production. The Qur'an postulated that natural and physical 
means of production exist to serve humanity and should therefore be open for all. Labour 
should be able to earn a wage, instead of capital a rent. The human mind at that time 
rejected this revolutionary concept but now it is gradually moving towards this very 

In the past, the world was divided into various tribes and nations. Universal nationhood 
was an alien concept. The Qur'an pronounced a revolutionary concept that all humanity is 
one community, which can be practically, established within one governance structure that 
is in accord with the eternal values as revealed by wahl This concept was too radical to be 
grasped by the limited wisdom of those times. Now the divisiveness of the concept of 
nationhood has led man to search for a universal system of statehood. The oudine of such a 
system can be found nowhere except in Qur'anic values and principles. 

We can go on and on with such examples, but we hope that the ones given above would 

Imposition of the Holy Qur'an Ci-2 

suffice. It has become clear by now that the ideal social system had been identified through 
divine revelation centuries ago. Those who believed organised the society on these 
principles, the success of which testified to the truth of the divine revelations. Those who 
refuted and preferred to pin their hopes on human reason had to ultimately return to the 
same path, which had been identified by the wahi. A thousand years and a half were 
however, wasted. History bears witness to the immense suffering and agony this detour 

Experimental methods of human reason 

Human reason follows the experimental path to truth. It treads one path, then another, 
only to find that it was wrong. This continuous experimentation and refinement over time 
may in a thousand years or so lead it to the right conclusion. However, imagine the immense 
T - cost to humankind of this experimentation- As opposed to this, wahi guides him to the right 
<4» path from step one. This not only saves his time, it also saves him from the destruction and 
*Y bloodshed that is so characteristic of human experimentation. The history of the past 
thousand years and a half bears witness to the fact that man will ultimately adopt the path 
proposed in the Qur'an. But does he have enough time for this? Probably not, considering 
the destructive powers he has started to unleash upon himself and the speed at which his 
own destructiveness is engulfing him. 

How the world looked at the time of Qur'anic revelations 

A Western historian depicts human culture and civilisation at the time of Qur'anic 

revelations in the following words: 

It seemed then that the great civilisation that it had taken four thousand 
years to construct was on the verge of disintegration, and that mankind was 
likely to return to that condition of barbarism when every tribe and sect 
was against the next, and law and order were unknown. The old tribal 
sanctions had lost their power. Hence the old imperial method would no 
longer operate. The new sanctions created by Christianity were working 
divisions and destruction instead of unity and order. It was a time fraught 
with tragedy. Civilisation, like a gigantic tree whose foliage had overarched 
and whose branches had borne the golden fruits of art, science and 
literature, stood tottering, its trunk no longer alive with flowing sap, held 
together only by the cords of ancient customs and laws and might snap at 
any moment. Was there any emotional culture that could be brought in to 
gather mankind once more into unity and to save civilisation? This culture 
must be something of a new type, for the old sanction and ceremonials 
were dead, and to build up others of the same kind would be the work of 
centuries. It is amazing that such a new culture should have come from 
Arabia just at a time when it was needed . 

(7) Denison, j. H 1928. EmtionAj The Basis Of Civilisation, pp 267-268 (quoted by lqbal, M ^construction of 
Religious Thought in Islam' chapter 6, pages 1 46- 1 47 .) 



It is not too late for the Qur'an to handle the situation 

Today, human society exists in a far more putrefied form than it existed at the time of 
the revelation of the Qur'an. But the Qur'an still possesses the power and capacity to save 
humanity from decay, as it protected it from destruction and annihilation at that time. It is 
possible that the world once again confronts the reality that 

2:38 V3*&j&%j^^3*y»tji>}*pj>iy* 

"No fear for the nation that follows the divine laws" 2:38. 

The Qur'an has an important message for the confused, disoriented and wayward 


3=139 ai&&£M$l$3foti&%&f% 

"Do not be afraid of the forces of darkness, of destruction and annihilation; do not lose 
k heart; do not give up; let not the uncertainties of a bleak future daunt you. Instead, follow 
the path that I show you; believe in the system that I present, and organise human society 
around the principles that I enunciate. Then see for yourself how you are able to conquer 
the forces of decay and decomposition, only to rise to the heights never seen before- What 
else is this system except conquering the forces of nature only to be used for the 
nourishment of all humanity*? 3:139 

13:17..... 'u^^^l^ 

Only diat system can survive which is beneficial for the entire human kind, 13:17 

The way forward 

The way forward: practically implement this social system in a geographical unit 
demonstrate to the world what this system is capable of delivering, and then invite the J! 
whole world to follow this path of peace and security Having unsuccessfully tried human r-L> 
reason, we need to invite them to try wahi&s the guiding principJe. <l_ 

This way forward, however, can be adopted only by a nation that has a deep understanding ^L> 
of the Qur'anic system, and is at the same time able to comprehend the contemporary v 
needs. This is precisely howl have been presenting the Qur'an to the nation since the last 25 
30 years. Majhoom ulQur*an (Exposition of the Holy Qur'an), which will be introduced 
shortly, is one example of my struggle based on contemplation into the Qur'an. I undertake 
this effort with the objective to present before the world the system propounded by the 
Qur'an, and the permanent values on which this grandiose system is erected. I also wish to 
show how this value system provides solace to the humanity that has hitherto suffered at 
the hands of man-made social systems. When such a system has been established, nature 
will open itself to welcome all humanity in a world of bliss, happiness and peace. 

Imposition of the Holy Qur'an f 10 ^j[ 

A brief introduction of the great book of Allah Almighty has been given in previous 
pages. It has come out clearly that social problems cannot be solved through human reason 
alone. Their solution can only be found if the human reason works under the guidance of 
Allah's revelations. These revelations have been preserved in their final and complete form 
as the Qur'an, which is a code of eternal guidance for human kind. At all times and at each 
juncture, this great book provides guidance to individuals and societies on what is right and 
what is wrong. In order to reach its destination, humanity has neither any substitute to this 
great book nor can it avoid the guidance provided by it The question arises: How can this 
great repository of knowledge and reality be used for guidance in the modern times? 

The importance of understanding the Qur'an 

It is true that a book has to be understood before it can be benefited from; more so for a 
book which is a guide for human beings on all matters of human existence. This book 
.provides practical guidelines for problems of life. Obviously, an overall guideline can only 
yield the desired outcome if its different parts and the overall methodology for its 
implementation are clearly understood. If any single part is misunderstood, that rule 
(principle) will never lead to correct results and all human effort will go waste. It is obvious 
then that for those who believe in the validity of the Qur'an, it is quintessential to 
understand it first More precisely, their life and achievements in life are dependent on this. 

Unfortunately, for a long time, the status of this book and the importance of 
understanding it remained obscure to us. We have suffered for this omission and are still 
bearing the cost It was just considered a "Holy Book" to be kept at an elevated place, and 
shown respect by not turning one's back towards it It was further used to swear upon in 
order to establish one's credentials. When it was read, the only intention was to earn the 
blessings of Allah for oneself or for those who have passed away. It is heartening to note 
that gradually the worth of this great book is being understood and the importance of 1 
understanding it is being emphasized. The modern educated class has pioneered this trend *|r, 
and expressed a strong desire to see its realities exposed. They complain that they cannot J 
understand Qur'an from prevalent translations available in the market and the situation fj* 
with tafamr (commentaries) is such that the more you explain^ the more you lo se the focus. ^ 

The problems of the younger generation 

This makes the younger generation nervous, and confused about what to do. The 
height of their interest is reflected in the practice of reciting the Qur'an repeatedly but they 
do not comprehend what they recite. Their devotion and excitement leads them to recite 
one-fourth or half of a section (chapter), beyond which the reader looses interest to 

I am a humble student of the Qur'an. I have spent my life understanding and teaching it. 
As a mission to spread the Qur'anic wisdom, my primary audience has been (and still is) this 
young and educated group. I have examined the psychology of youth. I have tried to probe 
deeper into their feelings, emotions and trends. I have tried to understand the doubts and 
the reasons for these doubts that crop up in their minds and usually push them away from 
religion. I have met thousands of them who are in a state of disbelief and doubt, but have 

11 1 Introduction 

not yet become very rebellious. I have also met those confused and upset to the point where 
disbelief has led to open rebellion. They are not only wary of religion but also hate anything 
associated with religion. I have neither humiliatingly rejected the doubts of the first group 
nor have reacted violendy against the rebellious emotions of the second group. I have 
always kept my heart open and tried to understand and bring them closet. For this purpose, 
I have tried to describe the eternal realities of the Qur'an with logic and understanding in 
accordance with the intellectual level of our times. The doubts and disbeliefs in their minds 
can be removed with logic and wisdom. Resultantly, most of the time, those who have been 
abusive about religion have become its ardent lovers. In this way, I bring them gradually 
closer to the Qur'an and then counsel them to understand it by themselves. They try to do 
this whole-heartedly but very soon, as I have described above, get tired and say, "The 
available translations do not lead to an understanding of the Qur'an," 

When I probed their issues deeply I found their complaints genuine. They had a point 
^ in saying that the Qur'an could not be understood from the available translations. Some of 
them, who had tried using tafseer (commentaries) of the Qur'an, said that these led to more 
confusion instead of a clearer understanding. 

This requires further explanation. 

Tafseer (explanation) as per tradition 

It is argued that the Qur'an was revealed to the Messenger Muhammad (PBUh> and he 
explained it to his sahaba (the Prophet's Companions). Obviously, there can be no teacher 
better than the Messenger's <pbuh) and no disciples better than the sahaba, so we hardly need 
to go elsewhere in our quest to understand the Qur'an. The problem, however, is that the 
Prophet's explanation did not reach us in its true and real shape. The most significant proof 
is that in certain cases the explanation ascribed to the Prophet (pbuh) is obviously not the 
true teaching of the Prophet. For example, Sahib Bukbari (collected and compiled by Imam 
Muhammad Bin Ismail of Bukhara, Central Asia, nearly two hundred years after the 
Prophet's death) is considered to be the most authentic collection of the sayings of T 
Muhammad (pbuh). One section is called Kitab ut Tafseer which means diat it contains frj 
explanations of verses which are directly attributed to the description made by the^^ 
Messenger (pbuh). You may take the first verse of Al-Baqarah contained therein: 

2:31 SWSifcSfcfc 

"God told Adam the names of all things." 2:31 

Its commentary runs as under: 

Ans Bin Malik is quoted to say that the Messenger (pbuhj has said that on the 
Day of Judgment all Muslims will gather to discuss whom to make their 
referee. They will then go to Adam and say that since he is the father of 
humankind and the holy angels prostrated before him on His command 
and Allah taught you all names, please be our referee and recommend to 
Allah so that we get solace and our difficulties of this day may end. Adam 
will say that he will not be able to do so on that day. He will recall his sin (of 
eating prohibited fruit against His Orders) and be humble before Him. 

[Exposition of the Holy Qur'an IJ2 

Then Adam will say that they may go to Noah who was sent on earth as His 
first messenger. When they will go there, he too will recall his sins and feel 
humble. He will ask them to go to Abraham (The True Friend of Allah) 
who will likewise refer them to Moses since Allah spoke to him and 
revealed "Torah" on him. He will also say that he cannot become their 
referee on that day and will recall his sins and feel ashamed. He will ask 
them to go to Jesus (Christ) since he was His messenger; His words were 
His words and represented the soul of Allah. He will also say the same and 
ask them to go to Muhammad (PBUH) whose sins, present and for all times to 
come, had been pardoned by Him. Then they will come to me (Muhammad 
pbuh). I will take them to Allah to get their sins pardoned. When I will see 
my Lord, I will fall in pro stration and will say what Allah will make me to say. 
Then Allah will say "O! Muhammad! Rise up and you will be granted what 
you will ask for. What you will say will be heard and your recommendation 
will be accepted." At that stage, I will raise my head and praise Him as I was 
taught by Him in Qur'an. Then I will make recommendation and 
immediately one group (Mohajirs, Ansaars, great pious people and martyrs) 
will be pardoned and moved to heavens. Then I will return to Allah, fall in 
prostration, and this time another group will be pardoned. Similarly third 
and fourth times as well, I will help groups to be pardoned. Then I will say 
that no one should be left except those who have been prohibited by 
Qur'an and for whom there is Hell forever. Abu Abdullah Bukhari says that 
this is the group to whom the verse {Khalidayn- e-feeba) refers. 

(Translated by Mirza Bairat Dehlvi, vol. ii, Page 41 9) 
Obviously, this cannot be the true explanation of the above verse 2:31 

The content presented above speaks for itself that it cannot be the true record of the 

explanation made by the Prophet (pbuh). 

Take another verse from Surah Al-Ma'idah which reads: 
"O Believers! What Allah has made ^^/(allowed/permissible) for you, don't make it _ 

haram (prohibited) "5:87 * 

Its explanation given in Sahib Bukhari is as under: 
Abdullah Bin Masood quotes that we were participating \n jihad along with 
the Messenger of Allah (i j buh> and no women were accompanying us (and 
this separation from women was intolerable because of lust and potency). 
We asked if we should be castrated. He refused, and then allowed us to 
establish relationships with women for a few or more days after seeking 
their willingness and engaging in nikah (marriage) with them (to avoid 
castration or license) . Then he (pbuh) read this verse. 

(ibid, page 468) 
The translation of the verse is clear but its explanation has created confusion which is 

quite evident (it has justified entering into temporary relationship of nikah). Hence, this 

explanation could not have possibly come from the Prophet (pbuh). 

I will restrict myself to these two examples. If you want to go into details you may refer 

13] Introduction 

to the quotes/sayings recorded in Sahih Bukhariot other books. It will become clear that a 
reference to these traditions ascribed to the Prophet (pbuh>, but whose content belies such 
ascription, cannot help in understanding the Qur'an. 

Tafseer Ibn e Kaseer 

After the books containing the sayings {ahadith) of the prophet come the books of 
explanation {tafaseer). In these books, that explanation is considered more reliable in 
support of which there is some saying of the Prophet (pbuh) or his sahaba (companions). In 
these explanations {tafaseer) that by Ibn- e- Kaseer is considered to be very reliable. In this 
with reference to die verse: "He told Adam names of all" the following explanation is given 

fortheverse. 2:31 ^&'J'J& 

"Said that Adam was told all names; such as names of his offspring, animals, earth, 
skies, mountains, land and waters, donkeys, utensils, birds, angels, stars etc names of every 

thing big or small The true saying is that names of all things were told, personal names 

'4jf as well as descriptive, as well as names of works (activities) as quoted by Ibn- e -Abbas that 
name for fart was also told." 

(Translation by Maulana Juna Garhi, India. Section 1, Page 80) 
(The above mentioned quote from SabihBukhari follows.) 

Translation by Shah Abdul Qadir 

After books of ahadith (sayings) and tafaseer (explanations) let us come to translations. 
Amongst the translations in Urdu, the translation by Shah Abdul Qadir (a 19* century 
Islamic luminary of Delhi, India) is considered to be the most authentic. The style of this 
translation of verse (2:1 7-1 9) is somewhat like this: 

Their similitude is that of a man who kindled a fire; when it lighted all 
around him, Allah took away their light and left them in utter darkness so 
they could not see. Deaf, dumb, and blind, they will not return (to the path). 
Or (another similitude) is that of a tain-laden cloud from the sky: In it ate 
zones of darkness, and thunder and lightning: They press their fingers in 
their ears to keep out the stunning thunder-clap, the while they are in terror 
of death. But Allah is ever round the rejecters of faith! 2:1 7-1 9 
The aim is not to criticize this translation but it is quite clear that when an educated 
person complains that he is unable to grasp meanings from this translation, it is not such a 
thing that he may be scolded on this. It is essential to attend to such complaints. 

Translation cannot explain the meanings 

The truth is that the translation of the Qur'an, it may be in any language of the world, 
cannot explain the Qur'anic meanings. So much so that any substitution of words in the 
Qur'an with similar words from Arabic will also alter the meanings substantially. The 

Exposition of the Holy Qur'an fw 

Qur'an presents a unique style and syntax. It remains -without parallel. The words come 
from Arabic language, yet they are so comprehensive and holistic that any substitution or 
alteration in the sequence in which they appear is impossible if the message is to be 
preserved. Any translation of the Qur'an is, therefore, unable to carry the true meanings. 

Opinion of Imam Ibn e Qatiba 

The point is well made by Imam Ibn e Qatiba (died 277 AH) in his book Kitab ulQurtain, 
where he describes the various styles of Arabic expression: 

"The revelation of the Holy Qur'an is in accordance with these styles of literature. This 
is the reason due to which no translator can translate the Holy Qur'an (comprehensively) 
into any other language in the same way as the translators had translated Bible from Syriac 
to Roman or African language. Similarly, other holy books like Zaboor (Psalms) and Taurat 
(Torah) had been translated into Arabic language. This is because the non-Arabic languages 
don't present the same depth in meaning as of Arabic (8) , For example let us look at this verse 
from the Qur'an. If we want to translate it: 

8:58 '&$^\&m^ 4 5&m% 

One can never bring such words, which can express the true meanings hidden in this verse 
in Arabic. The only option is that one changes their sequence, linking different items and 
different ideas expressed in it to say somewhat like that: "If there is an agreement of peace 
between you and some other nation; you are afraid that they might not keep their promise; 
then tell them that the conditions that you had accepted in relation with them had been 
broken; then declare war against them; so that both of you clearly know that peace has been 

Similarly another verse of the Qur'an states: 

18:11 iS£&s$'&W«l i?& 

It is not possible to carry the same meaning in another language, if the verse is JL 
translated. And if you say that its translation is that: "We made them sleep for some years " IX; 
you have translated the meanings (intended) but not the words *^ 

Similarly, a third Ayah (Verse) of the Qur'an is (25:73): 

25:73 ij£SEi(&lMl^4£te$ 

If you attempt a literal translation of the verse (Arabic version), it becomes a complex 
statement. And if you say like that: 'Those people don't ignore it" then you have expressed 
he meanings in different words but did not do an exact translation of the words (Qartain 
Volume II, Page 163), 

(8) There is no doubt that non-Arabfc languages don't have the depth (variety) of expression as that of 
Arabic. In our opinion, however, in addition to Arabic language > this is mainly due to special style of the Holy 
Qura'n. And this specialty exists in all Holy Books, The style of revelation is unique irrespective of any 
language of expression- At present we don't have any Holy Book other than Qura'n in its true form. 
Otherwise we would have seen that accurate translation of language of revelation (Wahi) cannot take place. In 
the first instance the translations of Bible and Torah that we have are not the exact translations of the original 
books, and even if we consider that these are, then who can say what was the original and how it got 



Opinion of an Orientalist 

The views expressed above are those of MusEms but non-Muslims, who have read the 
Qur'an in detail, have also reached the same conclusion that the Qur'an cannot be 
translated, in its true spirit, in any other language. Famous orientalist, H.A.R. Gibb, in his 
book Modern Trends in Islam (1 945 Edition; page 4) states: 

The fact is that the Koran is essentially untranslatable, in the same way as 
that great poetry is untranslatable. The seer can never communicate his 

vision in ordinary language An English translation of the Koran must 

employ precise and often arbitrary terms for the many-faceted and jewel- 
like phrases of the Arabic; and the more literal it is the greyer and more 
colourless it must be. In passages of plain narrative, legislation, and the like, 
the loss may be less great, although not only the unevennessess and the 
incohesions of the compilation but also the fine shades, the hammer 
strokes and the eloquent pauses (if they can be produced at all) may have a 
disconcerting or a crude and incondite effect. Even in so simple a sentence 
as (50:43): 

(Verily We give life and death and unto Us is the journeying), it is impossible 
to present in English (or perhaps any other language) the force of the five- 
times-repeated "We" in the sk words of the original 

Solution of this difficulty 

I I have been pondering on these issues in translation of the Qur'an for a long time 
and have come to the conclusion that: I 

A. With the help of authentic Arabic language dictionaries and tafaseerihe meanings 
of all words of the Qur'an should be determined in their comprehensiveness and 
vastness. For this one can go as far back (in history) as possible so that we can 
determine the meanings normally attached with these words at the time of the 
Qur'an's revelation or the contemporary times. 

iii. Then it should be determined in what manner the Qur'an has used these words to 
convey different meanings. Its style is such that it expresses one thing at different 
points and by considering all these points, the meanings of these words stand out 
prominendy. This was easy for me because I had already completed the task of 
classification of the Qur'an. 

iv. Additionally, some technical terms have been used in the Qur'an. Their meanings 
can also be determined from the Qur'an and it has to be seen what concepts are 
presented by it through these technical terms. This is a very important point and 
will be explained in detail shortly. 

Lughaat ul Qur'an (Dictionary of Qur'an) 

In this programme I started doing research to determine meanings of Qur'anic 
mufardaat and after an effort spanning a long time, I have compiled a comprehensive 
dictionary in which the meanings of every word are given in detail. At some points 10-12 
pages were required to express the meanings of a single word. This dictionary is spread over 

Exposition of the Holy Qur'an ]j^"i6 

approximately 1,850 pages. 

Mafboom ul Qur 'an (Exposition of Qur'an) 

Then came the next step i.e., the Qur'anic words whose meanings are determined in 
such manner are used to determine meanings of Qur'anic verses. In this way, meanings of 
the whole Qur'an from start to end can stand out clearly. After a lot of" deliberation I came 
to the conclusion that for this purpose the approach alluded to by Imam Ibn e Qatiba 
should be used. This means that Qur'anic verses may not be translated (since translations 
do not reflect true meanings); rather their meanings should be expressed in one's own 
words irrespective of the length of text. Therefore I have taken this task as well and all that I 
could do with my capabilities and wisdom is before my peers in the form of Mafboom ul 
?¥* Qur'an (Exposition of the Holy Qur'an) . 

Qur'anic Terminology 

As I have described above the first question in the course of understanding the Qur'an 
that arises is to determine the true meanings of Qur'anic terminology. Terminology is 
of prime importance for any art or topic. Unless the concepts of these terms are clear 
the art or topic cannot be understood. The language of these terms is the same as that 
in which the rest of the book is written but their meanings are comprehensive and 
specific It does not mean that the words, which are used for these terms, do not have 
any relation with the meanings of these terms. This is not true. The foundation of the 
meanings of these terms is formed by (dictionary) meanings of these words but there is 
much mote depth than this. The Qur'an has also devised its terms in the same manner 
and explained their meanings by itself. The method of understanding the meanings of . 
these terms is to first understand the basic meanings of the words from which these « 
words originate. Subsequendy, all those points (in the Qur'an) are highlighted where 
these terms are used. In this way their meanings will stand out clearly I have determined ^ 
and expressed the meanings of these terms in Dictionary of Qur'an in the same way. The 
same meanings have now been presented in Mafhoom ulQur'an. For example: 


One special term of the Qur'an is "Establishment of saiaf\ Commonly understood 
meanings are "Establishing nama^ or prayer", "Saying of prayer five times a day". The root 
of salat is from (S-L-W) which means to follow somebody. In this way salat includes 
obedience of the rules of Allah (the Creator). "Aqamat e salaf would mean "Establishment 
of such a society where the laws of Allah are followed". This is the wider and more 
comprehensive meaning of this term. In the congregations of prayer, obedience to the 
rules of Allah is visible in its concise and specialized manner. In this way, the Qur'an has 
used this term for such congregations (gatherings) of prayers. Pondering on the individual 
Qur'anic verses reveals the points where "Aqamat e salaf means "Congregations of salat* 
and others where the intended meaning is establishment of a Qur'anic system or society. In 
Exposition of the Qur'an, these meanings have been clearly explained at these points. 

17 A Inttoduction 


Similarly; there is the terminology of zpkat. Its root is "Z-K-W" whose basic meanings 
are "to grow", "to get inflated", "to prosper" and "to progress". The Qur'an has described 
the duty of the Islamic system or state as "Eita e %akat\ This means that a system is 
established so that humanity is provided a system for progress. The prevalent meaning of 
%akat is that a certain percentage from one's wealth is dedicated for charity. There is no 
doubt that in this as well, there is a shade of Qur r anic meanings. However, the Qur'an has 
not used it in these particular meanings. Hence, using this term only for this purpose will 
limit the comprehensiveness and depth of this term. 

Other terms 

The same goes for other terms used in the Qur'an, such as, kitab> hikmat, malaika, deen, 

dunya, akhira, qiyama, sa'atjannajahannam, eiman, kufr, nifaqjasq, asm, adwan, taqwa, ibada, etc. 

y Conventional translations use only the common meanings of these terms, whereas 

' Exposition of Holy Qur'an uses their comprehensive and all-encompassing meanings 

, determined through the method described above. A careful consideration of the situations 

* in which such terms have been used in the Qur'an will amply demonstrate how the divine 

message gets circumscribed by using these terms in their usual, constricted sense, whereas 

their broad construction expands the Qur'anic meaning beyond any limit. This is how a 

book, which is deemed an eternal code of conduct for all humanity and beyond space-time 

limitations, should be. 

Differing from the conventional interpretation 

A clarification on this point was warranted because (as I learn from my experience) 
these are precisely the occasions which are subject to the allegation that I have given a totally ■ 
new meaning to the Qur'an. Some would go to the extent of condemning it as 'revisionism' 
in deen on the argument that I have deviated from the conventional meaning of such terms. 
As I have clarified above, this is hardly 'revisionism' from the conventional meaning, but 
introducing the immense depth of meaning in Qur'anic terms to the constricted; 
conventional usage. What needs to be examined on such occasions is if my usage of these 
terms is contradictory to their intrinsic meaning and the broader Qur'anic message. This 
would require a reference to the relevant sections of Lugbaat ul Qm'an (Dictionary of 
Qur'an), where you would find explanation of and support for my usage of these terms. 
The divergence with conventional translations is treated in a subsequent section. 

Religion and Deen 

It is extremely important to appreciate the fundamental difference between religion 
and deen to understand the Qur'an. Islam is a deen, and not a religion. Religion denotes a 
private relationship between God and a human for his own salvation. For this he has to 
worship God. As for the worldly affairs and collective social problems, he is free to use his 
discretion for their solution. Religion has nothing to do with it. On the contrary, deen 
assumes that: 

1). Allah has determined immutable laws for the physical universe and human 

Exposition of the Holy Qur'an Ti% 

life. The human journey can conclude in its desired destination if life is led 
according to these divine laws. 
2). Laws of the physical universe can be discovered through science, but laws 

governing human life are revealed through wahi y and are now preserved in 
their final and complete shape in the Qur r an. 
3), These laws can be comprehensively followed collectively (and not 

individually) within a social system. This is what can be called the Qur T anic 
system or the Qur'anic society (state)* A society that conducts its business 
within the immutable rules and principles prescribed by the Qur f an will be 
called a Qur'anic society- The responsibility to establish and consolidate 
such a system falls upon the political organisation of the believers, 
4) . The establishment of such a system will necessarily lead to: 

a)* Development of the individual self, which would enable human 

beings to traverse the evolutionary path in the eternal life in the 
b) * Such a society will attain a position of power and prominence in the 
international community that enables it to establish globally its 
system based on equality and justice; and 
c)* The world will experience peace, security and a system based on 

equality and justice. 
In summary, such a society will guarantee a life of bliss and happiness in this life as well as in 
the hereafter* The Qur'anic message can be easily understood in the context of this concept 
of deen* 


Another point needs to be clearly understood here. The statement made in the Qur f an 
about the physical universe and the human realm* or the issues discussed in similes and , 
analogies will become clearer as the boundaries of human knowledge expand. Humans can 
understand these statements as per their existing knowledge base. Therefore, 
understanding of the Qur'anic message will change and evolve as the knowledge base 
grows. Anyone who seeks to understand the Qur'anic message today will have to be abreast 
of the current level of human understanding Still this does not create a right to the claim 
that whatever has been understood today is final and definitive. The last word will have to 
wait for the last man, and even there the understanding of some issues will be 
circumscribed by the present development of human consciousness. This will be discussed 
in detail in the Lughatul Qurfan (Qur'anic Dictionary)* 

New social problems 

Moreover, new social problems and demands will present themselves with the growth 
of culture and society. The principles contained in the Qur'an are comprehensive enough to 
present final solutions to these emerging challenges. But such solutions can only be 
discovered if the comprehensive> universal and immutable Qur'anic injunctions are 
understood at the same time as emerging new social demands. Devoid of the 



contemporary context, Qur'anic teachings can neither be understood nor be benefited 

Previous societies 

It should be clear that whatever the Qur'an says about previous societies or to the 
audience of the period when the Qur'an was being revealed is not a historical account of 
these epochs. The purpose here is to show how catastrophic and destructive are the 
outcomes of deviating from divine laws and when a society is organised according to these 
divine laws, the society experiences progress and growth. In this context, accounts of 
previous societies are evidence of the determinate outcomes of divine laws. Such 
situations, therefore, do not pertain to our past, but to our present. This dimension has to 
jy* be kept in mind while trying to understand the Qur'an. 

Existing paradigms 

Our existing beliefs and paradigms contain much that is contrary to or external to the 
Qur'an. Since the purpose of Exposition of the Holy Qur'an is to explain Qur'ank 
' meaning, nothing outside the Qur'an has been included. It should also be remembered that 
my definition of shirk includes approaching the Qur'an with a preconceived notion and 
trying to find support for it from the Qur'an. If one wants to seek true guidance from the 
Qur'an, it is important to approach it with an open mind and then accept its guidance in its 
totality, no matter how much it contradicts one's personal ideas, predilections, beliefs or 
practices. Our objective is to transform our belief and action according to the Qur'an, and 
not (God forbid) change the Qur'an to suit our existing belief and practice. This is how I 
have tried to seek guidance from the Qur'an. It is possible that I have erred in my judgment 
in this endeavour; but I have never tried to subordinate Qur'ank teachings to any of my< 
beliefs or tendencies. May Allah save me from this 

Individual effort 

I understand that projects like Tabtveeb ulQur'an (Classification of Qur'an, subject wise;, 
Mua'raf ulQur'an (Encyclopaedia of Qur'an), Lughai ulQur'an and Majboom ulQur'an are too 
large to be undertaken by individuals; they demand collective effort by a group of people. 
But my style has always been not to sit quietly thinking what I can do alone if an organized 
group of people is not available to undertake an important assignment. One must do 
whatever one can, If the work is strong enough to survive, it will. When other people or 
groups decide to take it up, this initial effort will become the 'first crystal' for such an 
undertaking. This is the principle I have always followed and today we have before us: 
Mua'raf ulQur'an series (Encyclopaedia of Qur'an series in Urdu language); i.e., Man o 
ya^dan ( Man and God ); IbleesoAdam (Tblees and Adam); Joye noor (Stream of resplendent 
light)/ Barq e toor (The light on Mount Sinai) ; Shola e wasfoorfThe hidden flame,) ; Mairaj e 
msanyatQ..e., the life of Muhammad (PBUH) in the light of the Qur'an); Asbab e %att>ale ummat 
(Reasons for the decline of Muslims); Islami muashrat (Islamic way of living) ; Ni^am e 
rabubiyyat (The system of development) ; Fmbtu egumgashta (The lost paradise) ; Sakem ke 
nam khatoot {Letters to Saleem) / Tahira ke nam khatoot (Letters to Tahira}/ Insan ne Jkiya socba? 

Exposition of the Holy Qur'an G*5 

{What did man ponder?); Laghaat ul Qur'an; and Majboom ul Qur'an. Tabmb ul Qur'an series 
(yet to be published) is additional to this. In this series, Qur'anic verses have been classified 
under hundreds of headings so that you can find in one place all the verses relating to the 
topic of your choice. My essays spread over thousands of pages of the monthly Tdu- e- 
hkm are also additional to this. 

Befcre the publication of Majhoom ulQur'an, the meaning of a few initial verses from 
Surah Al-Baqarah was published as a pilot project with a request to colleagues for feedback 
and advice. By the grace of Allah, 1 have received a unanimous feedback that this effort 
succeeded in this declared objective and enables an easy understanding of the Qur'an. 
Nevertheless, it is hardly anything more than laying the first brick; it is for subsequent 
generations to build a much better building on this foundation. 

Translations in common usage and Majboom ul Qur'an 

It will also be said about Majboom ul Qur'an that it differs in many places from the 

' conventional translations of the Qur'an. In this context, first of all, the fact has to be borne 

, in mind that it presents the meaning of Qur'anic verses and not their translation. And the 

'possible difference between meaning and translation is obvious. What needs to be seen is 

whether or not the meaning presented is in conformity with Arabic dictionary and the 


Discrepancies in translations 

Second, all conventional translations hardly agree with each other; they contain their 
own internal discrepancies. Let us take the case of two (authentic) translations. Sheikh ul 
Hind, Maulana Mahmood ul Hasan corrected the famous translation of the Qur'an by Shah 
Abdul Qadir. Maulana Shabeer Ahmad Usmani (the first appointed Grand Mufti of 
Pakistan in 1947) wrote its commentary. Thus, three scholars of high standing considered 
this translation correct and authentic. Verse (2:102) Surah Al-Baqarah has been translated- 


(and they followed the knowledge) which dawned upon two angels in the city of Babel: 
(ancient city of Iraq}. This translation shows that Allah says that something was revealed 
upon two angels in Babel (Babylon). 
Now take another translation by Maulana Abul Kalam Azad W of the said verse as follows: 

This is also incorrect that any such thing was revealed upon two angels 

Haroot and Maroot in the city of Babel (Babylon) . 2: 1 02 

Discrepancies based upon in-depth Qur'anic study 

It is clear from this translation that nothing was revealed on angels Haroot and Maroot. 
These two translations are not only different from each other; they are in contradiction. If 
this contradiction does not render them objectionable, why should the occasional 

(9) Maulana Abul Kalam A2ad (1 888-1958), an orthodox Indian Muslim scholar of Islamic law and religion, 
chief exponent of the oneness of all religions and existence of universal truths in all religions.( For details see 
his well-known but incomplete Tafseer Tarjuman-al-Qu'ran' ) He was a staunch Muslim nationalist leader, one 
of the youngest president of the Indian National Congress Party. He served as the Minister of Education in 
Pundit J awahatlal Nehru's Cabinet from 1 947 to 1958. He died on February 22, 1958. 



difference of Majhoom ulQur?an with current translations attract criticism? I have tried to 
benefit as much as I could from whatever has been written by earlier and later writers about 
the Qur'an, After all, this literature is the knowledge-capital produced by our ancestors and 
there is no reason not to benefit from it. But this does not suggest that any disagreement 
with them would constitute a crime or sin, Allah himself requires of men of all times to 
think critically. If such critical thinking of today is different from a similar effort made in 
the past, why should this fact alone attract condemnation? The right to disagree is an 
inalienable right. As I have said before, what needs to be ensured is that whatever is being 
said is not in contravention of Arabic language and the Qur'anic message, I would request 
the intellectual community to critically study Majhoom ulQu^an, and advise me if they find 
anything contrary to Arabic dictionary or the Quranic message. I shall receive such advice 

with gratitude and will try to address the issue. But if these people say: u We have never 

r heard such things from our forefathers" 

23:24 &S9^l3atf*£ 

I must express my inability to respond* 


A few words are warranted about the muqatta'at, I have not presented their meanings 
in lMghaatulQur*an. This is because in Lughaat&l Qur'an^ the meanings of individual letters 
are determined in the light of their source, and muqatta'atsxt not individual letters. Earlier 
and later writers have written much about the maqatta'aty and researchers differ in their 
opinions on this. Broad consensus exists that Arabs used to abbreviate words, and oneway 
to abbreviate is to make an acronym by taking one letter from each important word, and let 
the acronym be used in lieu of the combination of these words. This is how I feel about the 
muqatta'at in the Qur'an. Generally, these are acronyms of various names, attributes of 
Allah, I have followed this principle in understanding the meaning of muqatia f at 

CWreferenrialverses ... $ 

As has been said before, the Qur'an is organized in a manner that a topic is discussed at 
various places and the issue is clarified through such cross-referencing {tasnef-ul-ayai). 
Special care has been taken in Majhoom ulQur*an to understand the Qur'an in its special 
narrative. In every discussion, each relevant verse has been referenced. For example, you 
will find the meaning of verse 2 of Surah Al-Baqarah is given as under: 

2:2 <A*35*;J&ttl 

The guidance that you seek (1:5) is contained in our set of laws (15:9) that is free 
from uncertainty and confusion. Here, (1:5) means that you 'will find this topic in 
the fifth yerse of the first surah. Similarly, (15:9) means that the subject matter is 
contained in the ninth verse of the 15* Surah (Al-Hijr). It is important that you 
consult the relevant verse in the Qur'an as referenced. Since different copies of the 
Qur'an may have averse under a different number, please see a couple of preceding 
or following verses if a referenced verse is not found at the cited location. 

Exposition of the Holy Qur'an £ 22 

As to why the word C£ in the above cited verse (2:2) has been translated as uncertainty and 
contusion, please consult Lugkaatul Qur'an, Once you start understanding the Qur'an this 
way, you will feel as if the Qur'an itself is in conversation with you. 

Human effort 

Lasdy, I wish to reiterate the fact that whatever is contained in Mafboom ul Qur'an is but 
only a human effort to understand the Qur'an and human effort can never be perfect or 
final. I have, as per my capacity, set a new trend in the understanding of the Qur'an. If this 
effort is meaningful, people with greater capacities will further refine it, and the pattern will 
continue along the evolutionary path ordained under the cosmic laws. The stream of 
Qur'anic understanding does not end at any point or with any person. Its expansionary 
t potential is infinite. With the expansion of human knowledge, more and more Qur'anic 
facts will dawn upon mankind, and the pattern will continue until all eternity. 

Our educated community is the primary audience for Mafboom ulQur J an i for whom it 
-has essentially been produced. If my effort brings a single thinking mind closer to the 
Qur'an, I would consider my effort rewarded and feel that my painstaking labour has been 
remunerated. Obviously, the largest reward can come only from the divine court, following 
whose prescribed path alone can lead human effort to fruition. Therefore, while presenting 
this humble outcome of my effort in the earnest before the educated and the learned, I also 
pray from the core of my heart 

2:286 g$\Jb^mX*&<f% J QM J &&>\® 

"O Allah! Do not call us to account if we have forgotten what we ought to do or have 
fallen into error. May we not buried under the weight of man-made laws as were our, 
predecessors. Give us the strength to bear the responsibilities vested in us. If we falter, 
give us the ability to undo the harm caused, by means of good actions. This is how we will '. 
be able to secure protection as well as means of development. (2:286) 

2:127 ^\'^\aM\%^ 

"....O our Sustained You accept our humble efforts because You are fully aware 
regarding what we speak and what is hidden in our hearts. (2: 1 27) 

23 1 Introduction 

Relationship between Mafhoom and Lughaat m 
(An example) 

1. It has been explained in the previous pages that Mafhoom ul Qur'an (exposition of 
the Qur'an) is based on the meaning of Qur'anic words as determined in the Lughaat 
(dictionary of Qur'anic words ) which are further explained by the Qur'an itself at other 
places (cross references). Let us use an example to understand this. The meanings of 
various words in Surah Faatiha, as determined in Ijtghaat- ul- Qur'an ate as follows: 

Hamd.It is an expression of the appreciation which comes naturally in response to seeing a 
jj beautiful and unique masterpiece. Its purpose is to acknowledge the grandeur and 
superiority of the Creator. It is important that the masterpiece being appreciated is tangible 
T* and the appreciator should have an exact knowledge. Obviously, this will emerge from a 
deep consideration of the divine scheme we can see in various aspects of life. 

Rabbi Rabub^ya is the process of nurturing something to its final stage, e.g., a child 
growing to his youth; a seed becoming the tree. The one carrying out this process is called 

'Aalameen: Any entity through which knowledge about something is gained is called 
'aalamun. * Aalameen is its plural. Since knowledge about the creator of this universe can be 
obtained through the universe itself and humankind, these are included in the category of 

Rahman wa Rabeem: The divine sources of nurturing that come without any effort or 
cost such as an embryo growing in a mother's womb are called rahmatun. Scientific 
investigation has revealed that evolution may take either of two forms. It can be progressive <*$& 
evolution whereby each evolutionary state is connected to its predecessor through a causal "w 
connection; or it can be emergent evolution where disconnect exists between two states of 
evolution. The former would be called Rabeem and the latter Rahman in Arabic idiom. 

If we try to understand the first two verses of Surah Faatiha in consideration of the 
aforementioned translation of Qur'anic words, the meaning (as given shortly) will be clear. 

Malik: one who enjoys absolute power on, and control of something. 

Yautrti This term is variously used for a variety of temporal intervals, such as epoch, era, 
period and day. 

Deem In one sense, it denotes divine laws, which determine and produce exact results for 
each human action. In this context, yaum ud deen would be the day when human actions 
produce their determinate results. 

{1 0) As mentioned in previous pages, its English version will be published in due course. 

Exposition of the Holy Qur'an il 24 

Thus will become clear the meaning of the third verse, which will be clearer through cross 
referencing to other verses from the Qur'an, 

Na'abud: To obey, to accept subordination; to follow someone's rules and dictates; to 
dedicate one's prowess for furthering someone's programme. 

Nast'aeen: Ista'an means to seek balanced development for self and to seek someone's 
help for this. The fourth verse will become clear using these meanings of Qur'anic words. 

Sirat ul Mustaqeern: Stmt stands for the straight path, and mustaqeem for the state of 

In *aartl\ If human life is pleasant, comfortable, smooth, progressive, and free from pain, it 
- is called naHmatun, Mun'aamElaiheis the society enjoying such quality life in this world and in 
the hereafter, 

Maghzoob wa Za'alleen: Certain societies transgress in their sins to an extent that they 
lose the capacity to survive. Such societies will perish and are called maghzoob e elaihum. The 
case of societies that go astray because they do not know the tight path to follow is 
different. They may follow their imagination to one path and their superstition to another. 
Their movement notwithstanding, such societies to be called ^a'allem fail to reach their 
destination and their efforts are in vain. 

Z Please see the meaning of Surah Faatiha on the following pages as determined by these 
meanings of Qur'anic words. If you compare it with the commonly used translations of the 
Surah y you will immediately notice the difference between 'translation' and majhoom 
(exposition). For example, please consider the following translation by Shah Abdul Qadir (a «4^ 
1 9 th century Indian Islamic luminary) : ^ 

All praise for Allah, who is the God of scholars, forgiving, bind, and keeper 
of the Day of Judgment. We worship only you and seek your support. 
Show us the right path, the path of those on whom you have bestowed your 
kindness, except those who went astray and are subject to your wrath. 
Also see the rhetorical translation of the same verses of Surah Faatiha by Maulana Abul 

All praise is reserved for Allah, the creator of the universe; the most 

gracious, who is bestowing His kindness upon His creations; the keeper of 

the Judgment Day when each act will be duly rewarded. (O' God) we pray 

only unto you and from thou we seek help (in all our needs). Open thou's 

straight path for us, which is the path of those rewarded by thou, and not 

the path of those who were condemned and who went astray 1:1-7 

Now compare these translations with the Exposition, and you will see that the ambiguities 

of the translations have been clarified. In addition, the concepts propounded in the Qur'an 

have emerged clearly This is how the Exposition serves its purpose. 

3. From the above it is clear that to understand how the meaning of a Qur'anic verse has 


been determined, you will have to look for the meaning of terms in the verse in the Lugbaat 
uIQur'an and consult its cross references from other verses. Of course, this will require 
some effort, but the reward is much larger. 
4. Let us start now in the name of Allah and proceed to study Exposition. 


25-B J Gulberg2 
Lahore, Pakistan 
July 1961 

Editor's note 

This work naturally contains numerous words, terms and expressions of Arabic which 
carry meanings, as seen by the author, which are mostly quite different from their meanings 
ordinarily accepted in conventional Muslim thought This requires attention from Arabic 
and non- Arabic speakers alike. Therefore, in order to familiarise readers with those 
concepts, the nearest English equivalents of the Arabic have been given in parentheses - at 
the risk of appearing repetitive - for the first 30-40 pages. Hopefully by this point the reader 
will have grasped these concepts, and so the pattern is discontinued except at a few 
locations where it becomes necessary for clarity. The reader is advised to consult the 
glossary as well at this stage for the Quranic terms used in the book. 

While giving cross references of verses cited in parenthesis in the Exposition, the Surah 
number is written first followed by the verse number. For example, (4:6) means Surah 
<^h> number 4, Verse 6. 

Khalid Sayyed 
Peterborough, UK 

* * * * * 



This work is a translation of the original Urdu three volumes of 'Mafioom-ul~Qurari 'and, *jp 
as such, any ambiguity is the responsibility of the translator and not the original author. 



Allah, the Rahman, the Raheem has revealed this book 
so that He may fulfil the responsibility that He has 
undertaken for the nurture of human beings (6:12, 
6:54) and other creatures in the universe, which is not 
possible without His guidance (1 0:57-58, 1 7:82) . 

1 - Al-Faatiha (The Opening) 



& y i— tu-^ 


Surah 1: Al-Faatiha 
(The Opening) 

(1-2) Reflecting upon the harmonious 
working of the universe, it becomes 
manifest that everything in it is continuously 
receiving means of nurture, unearned^ and 
is, thereby, enabled to actualize its 
potentialities. This amazing system of 


Rabubiyja begets involuntary appreciation 
* from all discerning persons who cry out, "O 
^ . Our Sustained You have created nothing in 
this universe without purpose, or for ill use" 
(3:189-90), These persons with knowledge 
and conviction are truly engaged in the 

; hamt of Allah (35:27^28, 9:1 12). 

(3) For the fulfilment of Allah's plan, it 
is necessary to render ineffective oppressive 
forces which hinder the development of His 
creation. This would result in the ushering in 
of a system in which no one would be 
subservient to another. In this system, all 
matters will be decided in accordance with 
the divine laws (82: 18-1 9, 17:1 11, 43:84), and 
it is this system which must eventually and 
inevitably supersede all man-made systems 

(4) Such a system will be introduced by 
those who will declare (and also prove in 
practice) u We do not accept or acknowledge 
any authority but that of Allah, nor do we 
seek alliance with any system which 
disregards the divine laws-" 

*w \*+w l 




h f > -«< ^fri^ .***< '{[£[ i^> 

QcA*£J *^ly!* Jvju duj . 

(1) Aakmem: Any entity through which knowledge about something is gained is called aalamun iplurai- 
Aalatnem). Since knowledge about the creator of this universe can be obtained through the universe itself and 
human kind, these are included in the category of aalamun, 

(2) Rabb: Rabubyia is the process of nurturing something to its final stage, e-g., a child growing to his 
youth; a seed becoming a tree. The one carrying out this process is called Rabk 

(3) Hamd: is usually translated as Pr ai se, but this is a very simpli s tic translation- In fac t , bamdi s the cypres sion 
of the deep, intense feeling of appreciation invoked spontaneously when one sees something exceptionally 
beautiful and unique- The intention of uttering Hamd (i + e. to say Al HamdultUah) is to acknowledge the 
greatness of whoever created the given object of admiration. See Glossary for details- 

1 - Al-Faatiha (The Opening) t®i *»*» ^ ' %>Jr~ - ^ 

(5-7) When these morning [the ^ ^& £2f £$ ^ |j^| ^ f^l 

convinced Muslims] begin life's journey, *- '.dft IKf*" ' *r v *'?1i 

their aspirations and yearnings rise to their ©U?L&1 Js*Qs- o^aijl 

lips as the prayer: 

"O Allah! make that path clearly 

apparent to us which would lead us, without 

fear and danger, to our destination. Blessed 

nations of the past following this path 

achieved prosperity, happiness and 

eminence amongst their contemporaries 

(through harnessing the forces of nature 

and utilizing them in accordance with the 

divine laws - 31 :20, 2:47). 

£f* As Jong as these nations followed the 

T^path ordained by You, they were successful 

^Y&and happy. But when they changed their 

^course they lost Your blessings (8:53), and 

suffered disgrace and ignominy (2:61, 

7:152). All their efforts and actions were 

rendered in vain, and since the true path had 

become obscured from them, they became 

entangled in speculations. Sometimes, they 

blindly followed the antiquated ways of their 

ancestors (37:69-71), and, sometimes, they 

were misled by their baser desires (45:23). 

Dismayed by their goal-less journey, they 

deceived themselves by saying, "It was not 

Allah's will to show us the right path 


O Allah! We beseech You to enable us to 
follow the path prescribed by You so that 
our end is not like of those who lost their 
way and thus destroyed themselves. We are 
aware that no one can show the right path to 
a people who turn away from Your guidance 
(61 :5). At the same time, we also know that 
the right path is discovered only by those 
who strive to find it (29:69). Therefore, grant 
us the strength for that search." 

(4) Mo 'min: This Arabic word, is popularly translated into English as 'believer', which, to the author, is not a 
true representation. Even 'faithful' does not convey fully the meaning of mo'min. This very important word 
springs from the root a-m-n having the basic concept of peace of mind and heart resulting from being totally 
convinced of something because of rational knowledge. Hence, the translation of ma'miwm as 'the 
convinced* (hete-in-after called the convinced Muslims oiMeminem throughout the holy Quran). 

2 - Al-Baqarah (The Cow/Heifer) ]^3oT *^JI *>>" - ^ 

Surah 2: Al-Baqarah j^j, - ? , ^ 

(The Cow/Heifer) ^ ^ ' "" 

(1-3) Allah, the wise and the knowing Qj^Qgft ^jj ^ **% <[ ^JJ ^g-jj 
has said: *Thc guidance you long far (1:5), is , ^, ,7.„ ^ , /u,. ^Z > r *^ „ 
preserved in this book (15:9) wherein there e te«"ft^»Jj **j B>WI y^ujj ^J^ UJ ^Jtj 

is no uncertainty ambiguity or psychological 
perplexity. This book shows to the 


muttaqeen (God-conscious) the path 
leading to the ultimate destination 
prescribed for humanity- The muttaqeen are 
\ those who wish to avoid pitfalls of the 
wrong path, who believe in the unseen 
(which becomes comprehensible through 
reflection on the Quran), and are confident 
that the right path will lead to the destination 
even though the former may be obscured 

In order to achieve this objective, they 
establish the Ni^am-us-Sala (the Quranic 
system) in which all human beings follow the 
laws of Ailahj and after retaining that much 
which is necessary to meet their basic needs 
(2:21 9) , they keep the remaining material 
resources open for the needy ones for their 

(4) The muttaqeen (God-conscious) ^ *!t -^"iP* * ^ ^fFv *rf\*\ tfP <<** t* '* -V 
belike in all the truL revealed to you (O «**• 4*»U* J^ jd §J^^<^ 
Nabi (prophet) and those revealed to the ®tw2jjtU^ 

anbtya (prophets) who came before you (the 
latter are, however, no longer in their original 
or unadulterated form). Believing in these 
truths (which are now all in the Quran) 
implies believing in the fact, which is 
corroborated by historical evidence, that 
whenever Allah's plan has been followed, the 

(1) The Quran, after the 'Opener' (Faafihd), begins with 'This is the book which,... This indicates that the 
Quran was already in the form of a book (bound leaves) before the Messenger died- The commonly held 
belief that the Quran was gathered and bound into book-form after the Messenger's death appears 
contradictory to the Quranic evidence* Thus, the Quran was gathered and hound into a book during 
Muhammad's (PBUH) lifetime. 

(2) Mtittaqee: a person who keeps away from things that are harmful to his personality and character^ by 
adhering to the laws of Allahj thus rejecting a negative approach to life and accepting positive virtues and is 
conscious of his duties as a true Muslim. See Glossary page 1200 under Taqwa* 

2 - Al-Baqarah (The Cow/ Heifer) 

5jiJt %}+" - Y 

same beneficial results have been achieved, 
namely, a blissful life free of anxiety; They, 
therefore, believe that now, again, adherence 
to the laws of Allah will bring about the 
same good results and their striving in the 
present will make the future bright, and that 
this process of evolution will continue even 
beyond dcadi (57:12, 66:8). 

(5) The muttaqeen arc the blessed ones 
who lead their lives according to the laws of 


Rabubiyya (universal sustenance) and 
whose efforts eventually bear fruit (23:1-1 1, 
31 ;2-5), They wish to follow the right path, 
> warding off dangers inherent in taking the 
wrong path, 

(6) As opposed to muttaqeen (God- 
conscious), there are kafireen who see the 
right path clearly, yet do not adopt it, being 
impelled by their obstinacy, jealousy, vanity, 
and vested interests (2:89-90, 109, 27:14, 
35:42-43, 47:32). They do not follow this 
path themselves, and prevent others from 
following it (6:26, 41:26, 43:32). Whether or 
not the kafireen (deniers/disbelievers) are 
warned about the disastrous consequences 
of following the wrong path, it is the same 
for them. They will never adopt the right 
path (36:70), 

(7) As a result of their oudook and 
actions, the kafireen (deniers/disbelievers) 
lose their capacity for observation and 
comprehension. They, thus, deprive 
themselves of the real joys of life, falling 
headlong into the inferno of devastation. 
Indeed, how pathetic is their end! 

(8) While the muttaqeen (God-conscious) 
and kafireen (deniers/disbelievers) accept or 
reject the truth openly, the munafiqem 
(hypocrites) pay lip service to the truth of 
the divine code, the Law of Mukafai 
(retribution) and life hereafter, without 
believing in it 

(9) They adopt two-faced tactics 

<£$iii a5.fs *;&&<&$ 4? 

<i *'*•*£ >< *< j '<:*<«> > fr &\" \*>'X '\*\ 




.*\t fc: Oft. I ^« • 

'* K *5l Jfo 41 Ki flS & mB Q6 

2 - Al-Baqarah (The Cow/Heifer) 122 ^^' ?£j™ " Y 

towards Allah's system and delude ©^Jjl4j 

themselves into thinking that they are 

deceiving the momineen (the convinced 

Muslims) who establish it. But if they were 

to reflect, they would realize that, in fact, 

they deceive only themselves. 

(10) Leading such a life results in a \* r^if^^jK/^/^iuv^v &*£ 7 ^^ 

diseased mind akd Allah's kw is that He W^U-J. Ur-*«I^Jjt &*&* 

furthers such a mind. This situation compels e ui^ *o 

them to persistent lying and, what a 

torturous life it is that they have to live, 
, t («) When they ate asked not to spread e^^lf^^-J^^ 
fasaad (disorder) m society, they retort 

audaciously: iC We do not spread fasaad); 

rather we are the muslihem (those who 

promote order) " Beware! They indeed, are 
- the mufsideen (those who promote disorder). 

(12) It is amazing that these people fail to /^^^fK/^ 4^ »'*i t« 
realise how the discrepancy between their w*i— = w> jwj . ^-^r, 
word and deed exposes their true self 

(13) When it is said to them that they "Aft 9 j*< itfe *tfli ^J ff ^* J W T* kk 
should also adopt the divine code as the <, ^ r r 
momineen (the convinced Muslims) have ©u>^i JCWj*4i£lL**j»<lJjl *Lea£J! 
done, they reply, "They are simpletons who 

do not understand what is in their interest, 
and who forego present opportunities and 
benefits in the false hope of constructing an 
ideal society. Should we too become 
simpletons like them?" Beware! It is these 
munafiqeen (hypocrites) who do not know 
what is in their interest and who are, indeed, 
simpletons, since they do not even 
understand that to forego permanent 
advantages for temporary gains is not good 

(14-15) Such is the duplicity of the B(^»j | ^J||^|^*K||a^i^llPfii; 
munafiqeen (hypocrites) that when they are ' ,,,„;"" % \„ ,, , ,*,*»* ><[<"« *&' 
with the followers of the divine code, they $**0*ti jtji <J^ *>> ©Uj*^** hT M >** 
aver that they too believe in the same truths, ©Ui^yJ* 

but when they meet their ringleaders in 
privacy, they say, "We are, in fact, with you. It 
is only for the sake of appearance that we 
meet them [the momineen (the convinced 

2 - Al-Baqarah (The Cow/Heifer) i^Li V^ V ^T^ " 

Muslims)]. In reality we mock them by 

pretending to be on their side-" If they could 

only see that, in accordance with Allah's Law 

of Requital, they mock none but themselves! 

Intoxicated with power, the munafiqeen 

(hypocrites) let themselves loose in the 

whirlpool of perfidy 

(16) These people fancy that they are **tAr± *+ ? ¥< ,- i ? lf ck\ rfiu^-M *>* ^ *\\ { 

very clever since their deceitful ways bring ^ " ^ ^ w^tr^ w- , 

them temporal returns, and they feel smug o^^^^l^bUj 

about their profitable trading. But, in fact, no 
*Y* one is more mistaken than they are, because 
^4^ they have exchanged the wrong path for the 

L right one. Such trading cannot eventually 

prosper because the wrong path can never 

lead to the ultimate destination prescribed 
: for humanity. 

(17-18) These pursuers of temporary -J^^^tf^^ J&Jfc 

and easy earns may be compared to one who, * > * * ^ 

in the dark night of the jungle, lights a fire to *& u^j&iJ** ^tyjjwri J ^*Lb J^ j^,**^ <ui' 

find the way and the fire brightens the h^Jt^'j4 

surroundings momentarily, but when it goes 

out, he finds himself in total darkness. In 

other words, the glitter of gains quickly 

acquired, initially dazzles the eyes like the fire 

in the wilderness. However, the brightness is 

followed by a darkness which renders one 

incapable of seeing, hearing or 

understanding (8:22). There is, then, no way 

left whereby such a person can return to the 

right path. 

(19-20) Hypocrisy may lead to some •jV^nS^ <*»•*: & tfg *. T^li "s *'T *i 

* u * L \ l \ a \* &**£ <^ J ^ J * *^ ^ * l * jsJI w* v^ 1 -*' 

gains but these gains are always mixed with . fl , . " , ' ~ r J 

losses, just like a cloud, which brings life- J^ ^\ *5»J*j' jO* «J*b*« w*^W ^ T^UI 

giving rain, is also accompanied by darkness, gjSS^i^J^jl^E ^^ji^TsJiS o^J' S^^trij^SL 

thunder and lightning. The munafiqeen >s'< n ... /r> »*> j,i,jk * ^ „-n <T<k l *- 

(hypocrites) desire to profit from the rainfall *M«> Mil ,li J, W..hJ« JI.I 1*1, "*» 


but, to be secure from the havoc caused by e J^£L^(^cr^'{j! ^^Ltfulj.****^ 

thunder and lightnings they stuff their 

fingers in their ears believing that they will 

not perish if they can shut out the terrifying 

noises of the storm* They are unable to , mii . ;.-. 

perceive that they cannot protect themselves , . L h ■ 

z - Ai-tinqatati (L he Uw/ Welter) L£4] *>"l" %>*-- - ^ 

from lightning by simply shutting their ears, 
as Allah's Law of Requital encompasses all 
those who deny the truth (7:183, 29:54, 
79:36, and 82:1 6). 

It is to be remembered that though 
lightning can sometimes show the way to a 
traveller lost in the wilderness on a dark, 
stormy night, it is not a sure guide since it 
occurs only in flashes, each flash being 
succeeded by darkness deeper than before. 
Likewise, the human intellect brightens the 
path only shordy. Divine guidance provides 
constant light to those who tread the right 

If We had wished, We could dispossess 
the munafiqeen (hypocrites) of all means of 
acquiring knowledge (namely, the faculty of 
perception and hearing), so that they could 
not benefit from the means of nurture 
provided by nature. But we did not do this. 
We have prescribed laws for all events in the 
universe and We do not infringe upon these 
laws even though We have the power to do 

(21) Therefore, O Mankind! Do not be 
deceived by the glitter of secular systems 

_ M$ & Q&M <fcjJj» esa j&\ t$ : 

(17:18-20). It behoves you to adhere'to the eu^jSS2; 

laws of that creator and sustainer, Who 

created you and your ancestors, and Who 
has brought the human race to the present 
state of evolution through various stages 
despite the destructive forces of nature 
(7:172). This is the only way you can shield 
yourself from the hazards of the journey. 

(22) You will find protection from life's , ^ „* ^ ^ <^ % ^ < 
pitfalls only within the universal system of ^ /£/% *^h--»j ^ ^ Z?p ^T xK 
Ritbubipa (universal sustenance) according A $*^ S* >J \fy *$j>#2)I (ji fy jfj^u ^U^UzJl 
to which Allah made the earth a resting place ©mjJ2 i£jp ISI jjf 

for you and scattered various planets in the 
atmosphere which remain in their orbits 

(3) Khalaq / Takhieeq (creation): Khalaqtm literally means 'to measure; to assess the balance and ratio of 
things'. Thus, khalaq means 'to make something with the right balance and ratio of elements according to a 
specific measure'. Allah is the best creator in this particular sense {khaiiq 23:1 4; 37:125) . 

2 - Al-Baqatah (The Cow/Heifer) X^-X t^ 1 %>J- - Y 

through mutual gravitation. Allah also 
caused rain to come down from the sky so 
that means of nourishment could be 
provided for you. It is evident that all means 
of sustenance have been given to you 
unearned but Allah alone is the owner and 
master of these means and you are 
permitted only their use. Therefore, take 
care lest you make human beings masters of 
these means. If you were to do this, it would 
be tantamount to shirk (polytheism), or 
setting up rivals to Allah. 

(23) If after reviewing such persuasive ^ .» M , »-s» A ,&\< *s )£?&['„ v* ,»r, ,• 
arguments and clear evidence, you are still in W^SjH^W^cT Wj» U* S(*J &■« ub 
doubt and perplexity about the truth or e C^^i^<j|$!t^£*i%lJ^ljfrilj 

falsity of this book (code of life) which We 
'have revealed to you through our Rasool 
(Messenger of God), then there is a simple 
way to resolve this problem. Produce only 
one surah (chapter) like any surah from this 
book (11:13, 10:38). If you cannot do this 
single-handedly, ask various thinkers in your 
society to cooperate with you in producing 
the like of just one surah - accept this 
challenge to prove what you say is true. 

(24) But if you will not accept our ,«,. fri, , A ^„ ^ y ti ^ w < t[< 
challenge - and, for sure, you will not - and ^ U1 Uaj5j ^ jUJ! ^ !jU " &* **^ W 

continue in your opposition, all of you, ©2^)oj!sf"gj(J-lj 

common and elite, leaders and followers 

alike, will fall into an inferno of devastation 

along with your wealth and glory. This 

devastation may occur through a war in 

which fire is kindled by human hands 

wielding destructive weapons or through an 

evil political system. In any case, this is the 

hell which those who defy mis code of life 

have prepared for themselves (104:5-9). 

(25) In this turmoil, those who believe in ['j4*,* i- ,'U< . u m t "xfl '* .% - 
the divine laws and in life's higher values and ^^^S^^u'S^'!iVjM^I&- 
follow the plan designed by Allah for the &^^J*W$%\£y<to$j&*M 
actualization of their potentialities do not l%'$& *|jjf fa A\ j.(* I"* \M* » *g 
need to worry. O JUsool (Messenger of *«^J j;, , £ ^ 

God)! Tell them that they will lead a life of ©Uj\jJi> IJtlis 


2 - Al-Baqarah (The Cow/Heifct) Xj^J- ^^ V*Jr" 

r ' 

bliss both here and in the hereafter. This 
promise of joy and success is not exclusive 
to your present community. Whenever and 
wherever any community followed the right 
path, the outcome was similar (24:55, 39:74). 
Similar actions always lead to similar 
consequences though the forms of these 
may vary according to the dictates of time. 
In the society to be formed by momimm 
others who are like them in purity of 
conduct will become their companions. As 
long as this society remains steadfasuy 
rooted in the foundations of the divine laws, 
it will continue to prosper and be safe from 
vp disorder and disintegration. 

^ (26) We have likened such a society to a $> ^ £ g££ g ^ ^ ^ ^ $ &| g | 
yL succulent garden,>«^ (heavenly paradise), „ « a ^ gf "J£Sl£i £u| 

? and We have used analogies of delicious Ujd tetf^Mi ^^, ' , ,V^J^$K 

fruits for the rewards of good deeds, since ft^ *(>&& M "^ ^ ^ *l^ ^ £>£&? 

profound truths can best be explained only ' " h£&J\§& Q&V 3 X*$H 

by perceptible similitude. Hence Allah's 

omnipotence is not compromised if lie 

explains abstract truth in concrete terms and 

if the need arises, He will not hesitate to use 

any simile even that of a humble creature 

such as a mosquito. Those who believe that 

the revelation is from Allah, will find these 

similes to be profoundly true whereas those 

who deny this basic truth, will find faults \ 

with them and question Allah's motives for 

using them. It is not difficult to see how 

different conclusions can be derived from 

the same premise depending upon one's 

mode of thinking, and how one can make 

the same premise the basis for following 

either the wrong or the right path. Those 

who follow the wrong path do not wish to 

live within the limits prescribed by the divine 


(27) These people repudiate wholly the ^> ^jg .^(- ^ ^ ^ <£ q£& Q^ 
responsibilities vested in them by Allah's law ~ ' ' t ' y , , ,„ ^ , . , ,- ,. . 

and violate their covenant with the divine 

2 - Al-Baqatah (The Cow/ Heifer) Gz2 V^ t^"" " Y 

system (9:111). By severing human 
relationships (13:21, 13:25) they fragment 
humanity into pieces on the basis of 
unnatural racial of national distinctions. 
They make individual self-seeking their 
primary motto in life, even though Allah's 
system of Rabuhiyya demands that human 
beings should respect the bonds of 
humanity (2:213, 10:19, 31:28). They, thus, 
create disorder in society and eventually 
cause destruction. 

(28) Ask these people, "How can you g jgjg .£gfe g|#;£8 ^ ^3 ^S 
deny the divine laws when your own ""* " s,*'* ,\tf- iP " 

> existence is its living testament? Howsoever ^j^-j* ^ ^V^* 

' you reflect, you will have to acknowledge the 
fact that there was a time when there was no 
sign of life on earth (76:1), Then life 
appeared, and, going through various stages 
of its evolution, reached the point when 
homo-sapiens emerged. Now you became 
conscious human beings worthy of being 
addressed as 'You' (32:9). From this process 
of creation it becomes clear that life was not 
created by you, but by Allah. Why should it 
then be difficult for Him to bring you back to 
life (44:56, 40:11) after you die? life 
continues beyond death so that one's deeds 
can be judged according to the law of 
Mukafat (retribution). You cannot escape 
from the jurisdiction of this law." 

(29) This law has been ordained by Allah ^ j, j^ g ^ ^ ^ g jjg£ ^ £ 
Who created you and also provided the ' t ^,/", * ja *rs k ^"<" t'i'< 

means for your nourishment If you reflect ©c^^U*^ ^w-u**-* 

you can see how numerous planets are 
functioning harmoniously in space (57:1-2), 
This is also happening in accordance with 
Allah's laws. He has full knowledge about the 
latent potentialities and requirements of 

The purpose underlying the working of 
the universe is that human beings may be 
facilitated in following the right path (53:31, 
11:7). In order to grasp this point it is 

2 - Al-Baqarali (The Cow/Heifct) GQ *r*-" t>>~ - Y 

us ^ o*j5 4 a»t 31 ssjes at as % 

essential to understand what constitutes the 

uniqueness of man and his place in creation. 

The story of Adam, which is narrated 

metaphorically, is in fact, the story of 

mankind itself In this story, Adam stands for 

man, his mate for woman, malaika (celestial 

forces) for forces of nature, Ib/ees (the Devil) 

for baser human desires which become a 

powerful impediment in the way of his 

accepting or following divine guidance. 

(30-31) When the time came for homo- 

sapiens to dwell on earth, succeeding earlier 

inhabitants (15:27), the malaika (celestial ff & 8 &JJI £!££ ift JJ5 £* (ft 0^ 

forces) were taken by surprise, because, until %\&i^$£>&}ffl£ ^ Jy&ai 

then there was no creature in the universe ? ,? , » f ,, f?| \„ K „ %y«r%£ 
which could dare to defy the divine laws f^tWJ^ !^l J^^>j£li* fU^! 

(16:49-50). Man was given autonomy and ^S^i^Ty}^ 

freedom of will which implied that he could 
even disobey the laws of Allah. The malaika 
therefore, said: 

"O Allah! What kind of a creature is this 
who is now being settled upon the earth? 
This creature will rebel against Your law and, 
thereby, cause bloodshed and disorder. 
Contrariwise, we are always busy in doing 
the duties given to us and do our utmost to 
manifest the beauty and symmetry of Your 

Hearing this, the creator of the universe 
said, "You do not know (the potentialities of 
Our new creations,) but We know them 

Each creation knows only its own 
functions but is unaware of how other 
things operate. Man, on the other hand, has 
been endowed with the capacity to acquire 
knowledge of how other things function 
and inter-relate, and how new things can be 
formed by combining existing elements. 

The malaika were then asked, "Do you 
also have such a capability?" 

(32) The malaika said, "Your plan ,..•*, •«- ,*. ^tir \' & f< A A W \Ar 
extends much beyond the limits of our ^ ^ ^ ^ U $ U ^ ^ ^ ^ 

2 - Al-Baqatah (The Cow/ Heifer) T39T ^>V i>>— - Y 

vision. We only have the knowledge which 
has been given to us> and do not have the 
capacity to acquire any more. You have 
complete knowledge of the entire universe 
and only You know Your plans/' 

(33) Thereupon AJfch asked Adam to ^ j**^ lJ&fM».J&£ fSWiiiaS 
tell the malatha what he knew, and when -^ u -^i*-^^*^p v^j ^l ^ , u 
Adam informed the mdaika how tilings {ji^U^ljo^j^tio^lC^^lUi^L) 5 ' 
function in the universe, He addressing the o'llSjiSfc'' 
malmka said, "Didn't I tell you that We know 

all about Our creations and creatures which 
■ you cannot know. We also know how you are 

functioning at present and what your latent 
. potentialities are.*' 

(34) Hearing this, the malaika bowed \< j, -"^ilft &*"* sA\ \> ff *\ -fV'Ti Y\ p *is 

ue u 4.TU /.uta ■hWj-j .j w ^' ™ lj ^ *** !jJ ^ 1 ^W! U» *U 

before man but i»^ (the Devil) did not do ^, ^ /K/^ v 

so and chose to be defiant and thus became ©u^M u* u© j u jsjLG 
one of those who deny the truth. 

(35) When man was made a settler upon * ,• . *<v \s* s&s *#-* ^ w • *r •« , , Jv KK-- 
the earth, at first his needs were very limited *** Uj *? * J ^^, ^,/ ^ 
and the means of nourishment were ®uyJ^I(^K^S^lB^ifj^$ L *Kb 
plentiful (20:118). The socio-economic 

system prevailing at that time had no 
concept of private ownership, and the 
means of sustenance were available 
everywhere, satisfying everyone's needs. 
There was thus no conflict, no differences 
and no dissension amongst human beings 
who lived like one family (2:213, 10:19). 
They were warned, "If you start mutual 
conflict, this paradisiacal life will be taken 
away from you and you will find yourselves 
involved in a grim and bitter struggle simply 
to secure means of survival. This will create 

(36) However, driven by their flty ^ -£ gg ^ (£>& E£ £U$\ \$% 
selfishness^ human beings began to live u #r^^ &<*>* +,rt\ t #%**?*<* ***\ *f*** 
according to their own self-made system. As <* ^ J ^^ u5 ^ 1 ^ ^ J *>* UFW ^ 
a result of this they lost their blissful life. Q(^ft? 

(4) Shaitan - When a person is overcome by his/her unbridled emotions (animalistic instincts) it gives rise to 
aggression (a desire to dominate others), and he/she behaves irrationally, To the Quran, 'Shaitan' is nothing 
but Man's own emotions. Also, emotions and intellect are neither good nor evil; it is how they are used which 
makes them so. Therefore, before doing anything a Muslim's fits: supplication to Allah is to seek His 
protection from Shaitan. 

2 - Al-Baqarah (The Cow/ He if ct) 152 ^hM' l^Jr" - Y 

Humanity was split into different races, 
tribes and nations with enmity between 
them, and the resources provided for 
humanity's survival and development were 
usurped by the mightiest among them. 

But human beings had been put on 
Earth to stay for a long time and everyone 
needed means of subsistence. Was there 
then no solution for this problem which 
human beings had created for themselves? 

(37) Indeed there was a solution, but „ ^©^^ ^&cj£^dj^ 
man could not discover it through his ^^'^^M ^^y^jU^'cr~ 
intellect alone, since human reason, while it 
could show him ways to safeguard his 
individual interest, could not persuade him 
to be heedful of humanit/s security and 
bT * survival. Mankind could regain its blissful 
life only through divine guidance. Surely, He 
is O ft-re turning and Raheem (merciful) , 

(38-39) When man lost his blissfol life, ^jSj^&^lffi^&lWES 
he was told, "Do not be despondent. We f ; ^ , ^ 

shall send you Our guidance through Our hJ* Ui^'j 9 ^-^^ JJ ^f** ^^ 3* 
rusul (messengers) (7:35); those who will o^jjllij^^l^t^felgjf; 

order their lives in accordance therewith, will 
suffer no fear or sorrow (20: 123-24). On the 
other hand, those who reject Our guidance 
will lead a life of constant torment in this 
world and beyond" 

This, then, is a symbolic narrative of 
Adam's (Man) life and what it means. 

(40) A living illustration of the principle ££ |#y£ Z3M$&\$i&&& 
explained above he*, the people following *" ifly ^^ v ^ * 

the divine laws shall prosper and those ©i^jli^Jj £^^}\ 

deviating from them will be ruined, is the 
Bam- Israel (Children of Israel) who are (O 
Kasool (Messenger of God)) vehemendy 
opposing these laws at this time. Say to them, 
"Recall that period of your history when you 
led your lives according to Allans laws; how 
happy, successful and eminent you were 
then. But when you discarded the right path, 
you also witnessed the consequences which 
were disgrace and ignominy (2:61). Now, 

2 - Al-Baqarah (The Cow/ Heifer) 

iyJ\ tjj^ - Y 

once again, you have the opportunity to 
regain your lost paradise if you wish to do so. 
If you fulfil your covenant with Me (by 
adhering to My laws), you will see that I will 
reciprocate by fulfilling the assurances given 
to you (9:111), This necessitates that you 
dispel the fear of ungodly forces from your 
heart and only submit to My laws, fearing the 
disastrous consequences of repudiating 

(41) This would entail that you believe in 
this code of laws (Quran), that we have 
revealed (through this Messenger). Allah had 
made certain promises to you - and these 
promises are contained in your scriptures 
but these promises remained un-fulfilled 
since you did not keep your covenant with 
Allah, Now, the Quran reaffirms those 
promises, which will be fulfilled if you 
follow the divine laws. You, therefore, ought 
to have accepted the Quran eagerly but, on 
the contrary, you took a lead in opposing it. 
We know that you have certain material 
advantages due to your religious leadership 
(10:69-70, 56:80^82), but the benefits you 
would derive by following this code would 
far exceed your present gains. Hence, you 
must live in accordance with it 

(42) At present you tend either to 
conceal the truth (2:159) or (by mixing 
divine revelation with your self-made 
traditions) to confound the truth with 
falsehood in such a manner that the false 
appears to be true. You do all this knowingly 
for your vested interests. 

(43) Abandon this course of action and 
(after having adopted the Quran as your 
code of life) establish Ni%am-u$-Sala (the 
Quranic system), keeping available to 

mankind the means for its development. 
You will, thus, be amongst those who submit 



> S\**\S 


US J S»G5a»(G3S 



(5) Zakat/ Zaka Its basic meaning h 'to grow, to thrive, Quran envisages an economic system of meeting 
people's needs so that there is a universal growth of body, mind and soul. 

2 - AKBaqarah (The Cow/ Heifer) XjlX ?^' %>jr~ - Y 

to divine laws (19:1 19, 89:29). 

(44) One of the results of your ^ ^jjtgjSSf £2^ J.Q| ^gf 
following the wrong path is that • •** s - 


contradictions and hypocrisy have appeared ©u^** >s I 

in your life. You counsel others to do good 

deeds and be broad-minded (2:177) but 

when it comes to your own selves, you forget 

it. You claim that you follow the book of 

Allah. Ask yourselves if AJlah's book would 

teach you to follow such a path* 

(45-48) The development of you* j^ j. j gg y, ^ ^ #&, 
■ potentialities and the correct ordering of ^^ « j j=y- ^^ -^^^ "*' / 
'your life is possible only if you adhere to the i£H ©tiu*^ ^i^lj j*£j t»^»^#l uV*J uijJl 
.M^-**-^ (the Quranic system) (2:153) £>$% *fo$£ ^$| 3^ gj|| ^1 
'with steadfastness and courage. Since you wvaovs rf **- <#** * 5< m[^^i^V -'"Pti 
have become used to following the easy way ^A M ^^ ^ ^ , j^^ 
' of your self-made Shariah (civil law) ? you will ®ux^lU ji Oo* Wfl J*>Ii lib <^Ui L&* 

find the path of deen (religion; way of life) 
difficult to travel. But if you keep in mind 
that you will eventually have to confront 
Allah's Law of Requital, you may be able to 
overcome your egotistical tendencies and 
adhere to the divine laws. You do not need to 
be told of the consequences of adhering to 
these laws. You have witnessed them 
yourselves, When you followed them, you 
were blessed with all the boons of life and 
were pre-eminent amongst your 
contemporaries (2:122), When you gave up 
your adherence, your respect for law and 
justice disappeared- But this state of affairs 
can continue no longer for when the 
Quranic order is established no one shall 
avail another in anything, nor shall any 
intercession of one for another be 
considered, nor shall any form of 
compensation be accepted, neither shall 
they be succoured (6:1 65, 2: 123). This would 
be the case both in this world and in the 

(49) (Returning to your history) recall ^ £ ^ g jggg -^ j| &$g Jg 
the time when you were in servitude to the - . ~ #- / Ly 

Pharaoh who inflicted many torments upon Qm&jH J U**>^> *>W uj-*-^> >^ > , 

2-AJ-Baqafah (The Cow/Heifet) if 43 T iJtJI^ \ 

you, the worst of which was that he created 

dissension amongst you (28:24). He 

degraded those respected members of your 

community who had courage and vitality 

and posed a danger to him (particularly 

those who believed in Moses - 90:25), while 

elevating those who were devoid of such 

qualities. Thus you, as a people, became 

weak (this is how the politics of despotism 

works - 27:34). When you submitted to the 

divine laws, Allah delivered you from the 
&f* Pharaoh's servitude. This was a great turning 
^y pointin your life. 

A (SO) And then (after the conflict with the , £ m>v^,. <\\?ti<* M>'& *\ >¥> y>*> >>' 
ty Pharaoh) you left Egypt and the Pharaoh f s -* ulj ujfjl (JI ^' J -** 1 *™ ^ ^i **-> *l> 
d K arm y pursued you until you reached the sea. ©UiJlsSj 

^^The Pharaoh's army blocked your retreat 

while the water lay in front of you, but We 

showed you a way out and rescued you while 

the Pharaoh and his army were all drowned. 

All this you observed yourselves (7:138, 

10:90,20:77, 26:63, and 44:24). 

(51) And having reached the valley of „ *,,. ,^g #*„ „ _ r „t,., lfl , I 

Sinai, Moses, following Our command, left '^ ** dtfl^Jrfl ^ Q) cA*J cfj* U^j ^ 

you for forty nights (7:142). During' this ©u^JStJi 

short break you started worshipping the calf 

(Egyptian deity) and thus rebelled against 

the divine laws. 

(52-53) In spite of this, we did not reject y > > k,;i t 1^ ' »*tff >¥$'1 '\ \ \ " t ,*>&i' Y*' 'i ' 
you. Instead, We removed the ill-effects of ^ WisuiALBJ 4jj^^ W ' 
your wrong-doings and afforded you ©&oc&eJ33u£2lJ<i$j 

another opportunity to foster your 
potentialities. We gave to Moses a code of 
laws which provided a clear criterion for 
distinguishing between truth and falsehood. 
This was given, so that in the light of this 
code you should safely reach your 

(54) When (after forty nights) Moses ,*« ,«,,« , t >« m , - , „ ^ , 
returned and saw his people engaged in calf -»W¥ ^ mAi ' ***** -*4-**« te& tf-y» Jb dj 
worship he said, "By worshipping this calf J^i3^j& k ^&fc£&&$&Q& 
you have harmed your own selves and your A »* 4 w * ti&\ "l &\ a» Aft' >> Y< j. •¥ y 

action has caused yo» to fell ht below the <WMj3li*M -#*b ^ 

level of humanity (7:152). You can make 

2-Al-BaqarahCThcCow/Heifct) ^El *^JI *^~ 

_ 1 

amends by admitting your wrong-doing and 

submitting to the divine laws with profound 

meekness and humility. This is the only way 

to benefit from the divine laws, And the 

characteristic of these laws is that if 

someone turns towards them, they also 

respond with full loads of nourishing 


(55) We had given you a clear code of >J^fc%\$fc&&$$^&% 

laws. Had you followed it, the results would , ^ a ^ i^^ 

themselves have convinced you of its divine ©ujj^^ J „ 

4^ origin. But instead of following this code 
4^ and recognising Allah through its workings, 
4^ you said to Moses, "We are not prepared to 
W accept anything you say till we see Allah with 
4^ our own eyes." You had demanded to see 
yU Allah unveiled but were terrified even by the 
thundering noise of the earthquake (7:155), 
although you fully understood the source of 
the noise. 

(56) Even after that We revived you and a&^jBSj®^ '&$**>$ 
afforded you the opportunity to foster your 
potentialities so that, liberated from the 
death-inflicting effects of bondage, you 
could live your new life as free human beings. 

(57) For this, you were given an ^>^/$^&%'J$\$$fiS& 
abundance of worldly things, unearned. In ytt ^ 3 , ,»<**& > ?y\<>>1£ \"^<f\'A\ L - ^U 
this desert, you were shaded by heavy clouds fc^^l^c^W^ >4^**» 

and you ate delicious food - the meat of fowl 
and manna. Even then, you did not follow 
Our laws steadfastly. By your conduct, you 
did not harm anyone but your own selves. 

(58) We expected that you would live in \^^^^^&X^i^^% 
the city successfully (5:21), andbe able to use — ; " ' g ,. „ , ,„* 
the means of nurture, as and when you jojv-j "J^J^J^ «W W*3 '^/^J 
chose, provided you adhered to Our laws. ©u4J-s*JI 
This way your mode of living like homeless 
gypsies would have ended. Thus, you would 
not only have been protected from the ill- 
effects of the wrongs already committed by 
you but your successes would also have been 
further increased. ^ ^ 

(59) But you preferred a life of ease and jS ($& jfl £§ ^1 % % IJJJ& 5$ J^ 

2 - Al-Baqarah (The Cow/ Heifer) £jil ^^ ^Jr" 

_ T 

lethargy to one of struggle and discipline &(^J>MKl^&\%/&Q$ 

(2:61), and deviating from the path revealed 

by Us, followed one of your own choice. As 

a result, you lost your strength and courage 

(5:22-24). Consequently, you could not take 

possession of the Promised Land for forty 

years (5:26). 

(60) Recall also how, when faced with ^ ^ ^ gg ^ ^ j^, .,. 
shortage of water, Moses sought Our help ^ * • - ^ ' ;,„ ^ , , ' , ^ 
and We directed him to a place where water- j*#j&* C£W £Pj& 05 L* fi^ twl ^ o>>^b 
springs lay concealed. He reached that spot ©^^uf^jG^^l^t^K^G!^ 

. with his people, removed the earth from the 

rocks, and from thence, not one or two, but 
. twelve springs gushed forth. He allotted one 

spring to each tribe. We told you at that time 

that since your physical needs were being 

fulfilled, you should not disintegrate your 

society through disorder and inequity. 

(61) As mentioned earlier (2:59), you £$$'$y&^\tj&$' J £3^J&% 
preferred an easy life to soldierly discipline ,,; \AJw ' k *?> * h [i ft 
and said to Moses, "(In this desert life) we W*J*J Wj U&3 W? V* u*j3^ WU 
cannot eat the same wild food morning and (Ja^j, ^5 (jjg& JafJS (jJjJl £$££*&$ Jj Qt*& 
evening. You should ask your Sustainer for ^ g ffiU| J^C ^J ^£ g j$J fit* G£* 
cultivated produce such as vegetables, herbs, . - J~7J^ ^^ ui| ^ << *&, ■ 
cucumbers, garlic, different kinds of corn ^ uajAi W&^ * ^' O* Se*^ J'Vj- 
and lentils, onions etc." ^jjgj |$g (££ ^ ^ \$j$ ^1 £#§£ . 

(The life of the desert had, in fact, been a 
training ground for them where they could 
acquire soldierly discipline, and its food was 
such that it would have given them energy.) 

Moses answered "(Alas!) If you prefer 
an inferior life to the superior one that is 
being offered to you then go and live in a city 
where you will find what you want." 

Because of their choice, they lost the 
capability to be strong and creative and 
developed traits of subservience and apathy, 
which led to their disgrace and humiliation. 
They suffered such punishment because 
they refused to live according to the divine 
laws, and instead of honouring' their anbiya 
(prophets), sought to degrade them unjustly, 
and sometimes even to kill them (3:182), 

2 - Al-Baqatah (The Cow/Heifer) %>T V*** Vj~ ' 

2:87) thus transgressing the limits set by 


(62) This has been your record, but in ^ g ^j^ ^jjjjg gjj; Q$£\$l j^jj £| 
spite of it, you believe that you are Allah s - ^ „ , „ ^ r > ^ , if 

chosen people (5:18) and that paradise is ^^^^^^f^?J 
reserved for your race (2:1 1 1). This is your e^PX** !»-*$* <->& , 

vain imagining. Paradise is not reserved for I 

any race. Our law is that, irrespective of 
origin, any person from amongst the 
following can enter it: 

1 Jews, Christians, Sabaeans (Sabians); 

2. Those who believe in Allah without 
formally adopting any particular 

religion; and 

3 . Those who are Muslim only by virtue 
of being born in a Muslim family. 

Whoever believes in Allah's law of 
Muktfai (retribution), as revealed to you O 
Rasool (Messenger of God) (2:137) and leads 
his life accordingly, will be duly awarded. 
Such a person will lead a life of heavenly 
bliss, free of fear, grief and anxiety. 

(63) After this digression, return to your -^ jggfc gw >"$&%$ E&5 jS8& 5 jit % 
history and recall as to how you were given - * " ^ffi^tl£&S 
physical security by being placed in a valley ^ /S! 
with a mountain protecting you from the 
back, and how a code of laws was given to 
you for your guidance. We had also asked 
you to hold fast to this code and always bear 
in mind all that is therein, so that you may 
remain safe from all the pitfalls and dangers 

around you. , <* w 

(64) You had been asked to hold fast to JJJJ jJJ£ $ fljS &£ ^ &&£&£ 
the laws revealed to you. You made a firm " ©gJll^J^S 
promise to do so but you violated your 

covenant. Due to Our Law of Respite you 
were not held to account for your actions at 
once; else you would have faced immediate 

ruin. ,* ,s 

(65) As a result of deviating from the ^^K]g t ,.fo) £& Ij5»l |£}SJS& HK 
divine laws your character had degenerated ' hSkJi i*J 
to such a degree that when you were asked to *•* ' 
refrain from business and fishing for one day 

2 - Al-Baqaiah (The Cow/Hcifcr) T^J. I* 1 ?' 1>J~ - Y 


r$ -tt g& <il&t & SM9 «*# 02 & 

in the week (7:163) yout avarice wouJd not 
permit you to comply with even such a 
minor restriction (16:124, 4:154). Through 
such actions you degraded your humanity 
and became objects of ridicule and scorn. 

(66) Your degeneration and ^'MJTIil 
wretchedness served as a lesson to all 
peoples - your contemporaries as well as 
later generations - teaching them how to be 
safe from such calamities as you brought 
upon yourselves. 

(67) Yout habit of making excuses 
became so entrenched that when you were , 
asked by Allah to slaughter a bull so that yout ®u5A#^l W* iffi dl M> aj£ 1 0*5 %'j£ 6 j3$ 
hearts would be purged of dedication to 

calf-worship, you began to ridicule the order 
even though you knew that the divine decree 
was communicated to you through a Nabi 
(prophet) and that it was not appropriate for 
a Nabi (prophet) to talk ignorantly. 

(68) Then you started a hair-splitting At^r^ *\*r& ik *•* p-* rf >s» ^Wfinfr- 
discussion unnecessarily, saying, "Ask Allah ' J 6j * ™J*«i * f\ U , **»& ^ * 
to state unequivocally what kind of a bull is &&&£$ U tjBB ^i £Ju ££ ^ $ J»jK 
to be sacrificed " You were told, "The bull 
should neither be too young nor too old but 
of mature age," and that you should not 
dilly-dally in carrying out the order. 

(69) You said, "No, the matter is still not %*& \ 
clear to us. Ask your Rabb (sustainer) to tell 

us what the colour of the bull should be." ®{JiJ$\^fy$&\i%\J*° 

You were told, "It should be of a deep 

yellow hue pleasing to the onlookers' eyes." 

(70) Still, you did not wish to comply , .*.„ && w-rt, <\i' A Frf>s* 'mt>\\ fis 
and for the sake of further disputation, said VW W* V* ->M ui u5 U U i^ 4 j U *.! IjlU 
"The matter is still somewhat unclear; ©ujjcJjiillpLi 

elaborate further so that we should know 
exactly what is required and then we would 
act accordingly." 

(71) You were told, "The bull should be t • ,•?, -rf s., * <Ti ** * »i,V 3 *v r& /i*^ <*. ^k 
sound and unmarked, never having been ^^W^-tf ^3«wl«dA^Jb 
usedinayoke for tilling or drawing water." BSKKCjKS^^^I^^^gyb 
You said, "Yes, now you have clarified the «wii2 

matter fully." You resorted to such quibbling 


2 - Al-Baqarah (The Cow/ Heifer) 

Tj^JiJI %Jp-~ - -1 

over such a trifling issue, not because the 
matter was not clear to you. You knew well 
that We wanted you to slaughter a bull 
because of your calf-worship. But you did 
not want to do so due to your devotion to the 

calf (2:93). 

(72) Whilst you were so reluctant to 
slaughter an animal, you took a human life 
unjusdy and blamed one another for the 
murder. But Allah wanted to unveil what you 
were concealing so that the crime should not 
remain unpunished. 

(73) The psychological condition of 
superstitious people is such that anything 
out of the ordinary causes them to be fearful 
(22:31). Knowing this, Allah said, "Ask all 
those whom you suspect of the murder to 
touch some part of the corpse." (When the 
culprit came close to the corpse his fearful 
demeanour gave him away.) Thus Allah 
unveiled the murderer who was punished for 
his crime. Retributive justice which punishes 
criminals safeguards a nation's life (2:179). 
You should therefore, use your intellect and 
insight to solve such problems (13:11). 

(74) You went through cycles of 
disintegration and reconstruction and finally 
you turned away completely from the code 
of divine laws and this hardened your hearts 
even more than stones. There are some 
stones from which streams or springs issue 
forth and which become so soft leaving aside 
their hardness in front of Allah's laws that 
they can easily be ground. But your hearts 
are such that they do not soften out of 
compassion for humanity nor do they 
submit to the divine laws. You will be judged 
according to the Law of Requital and suffer 
the consequences of your actions. 

(75) O Momineen (the convinced 
Muslims,)! Do you think that such people can 
ever cooperate with you, as you desire them 
to? Amongst them is a group (of religious 



tf Ki 

99 3 ** j9 


2 - Al-Baqarah (The Cow/Heifet) ET +9j 4 JiJI ¥i*-w _ Y 


leaders) who hear and understand divine 
laws and then deliberately alter them or 
interpret them in such a way that the truth is 
distorted and the rest of the people follow 
this group. How can people, who behave like 
thiSj accept the truth? 

(76) You assume that these people are 
honest and truthful - as thev profess to be in s ^ ^ 

your presence - but when they meet together ^j J^f f$! V^ "Si ^^ <uil ^u L»j ^y ^ I 
in privacy, they say, "We may intermingle ouiiS^jf 

with them but should be cautious lest we 
divulge those things in our sacred books 
which they may use against us," You should 
fully comprehend this position. 

(77) But they do not realise that they 
seek to hide from Allah that which He 
Himself had revealed to them. Ask them, 

'How can anything remain hidden from 
Allah?" He knows well, what these people 
reveal or conceal. 

themselves. The illiterate ones amongst ^(I^'J^uiJ^°^^yvO§l(i^S^^^ ' 
them do not know what Allah has revealed j ^jf ^gg J$ Jgjj '*jjj (0 ^ |j££j ^| 
and refer their questions about the Shariah ' ' " " *" ,„ *-^ ,>£,»„- 

(civil law) to their religious leaders. The latter ^twwk ^i* 1 l«u 

frame the laws of the Shariah themselves but 
present them as divine. Thus they deceive 
others just to secure a paltry price for it, not 
realizing that their fabrication of the Shariah 
and their use of it as a means of livelihood 
will bring about their ruin (56:82) . 

(80-81) Also selMeceived, they say to ^jj^*^^.^,^ 

themselves, ^o matter what we do, we will ^ ^*^^=- w^ "j^** vy j;j^-j — * w ^«j 

not be held to account for it. At the most we ©<ij2*) $ U jjjI J 6, uPj*>>T B j^ 4Jj' *^? dr* '3Jc 

will spend a short time in Hell (till our ^l^f^i^^^USfeiT^^ 

intercessors secure our forgiveness from ' * **" * 

Allah)". Ask them, "Have you obtained a ®tjilii-t£tU 

promise from Allah to such effect? If you 

have, then what you say must come to pass 

because Allah never goes back on His 

promise, You have, however, no proof to 

substantiate this." 

2 - Al-Baqarah (The Cow/Heifer) X3- SpJ \>j~, - V 

Allah's unchangeable Law of Mukafat 
(retribution) is that whenever a people 
become accustomed to violating divine laws 
and engulf their entire society in this mode 
of conduct, the inevitable result is disorder 
and perpetual destruction. 

(82) Contrary to the above, a people £.^ ^ ^Td&t t^Hj^I 1$ 2$ 
who believe in these laws and follow them, *"" '* * ' L -"'LL 
will be blessed with an eternal paradise-like ® UJ *' 
life (2:112). 

(83) It was never your covenant with ^^^%^J^^^^^S^L% 
Allah that you would not be held ;/ " ' <y . ^ ,* ,.<W"\ 
accountable for your actions. It was thatyou U uM IjU gfl&W; tM U^ l* U-4 
would adhere to the laws of none other than J^ 5j J$3 j5 ''W?! tflj SjUll Ij3TS 
Allah, treat your parents well, and also help G^AStLfe 

J$p^ your relatives, including orphans and others 
JUin need so that the equilibrium of society is 

not disrupted. You had also promised that 

you would deal congenially with the 

common people and exhort them to do 

good deeds. Furthermore, you had 

promised to establish the Ni^am-us-Sala (the 

Quranic system) and a just economic order. 
After making these promises, however, 

you started looking for ways to evade 

fulfilling them and, except for a few,, the rest 

abandoned the right path, and you backslide 

even now. 

(84) You had also promised that you ]£&(££%$$>> £&a iSfe EJXUfi 
would not engage in mutual bloodshed nor ^ s , ^ ^ ^„,> ^ &<, 
would you turn the weaker amongst you out ©u^^U^U^te* 
of their dwellings. Such promises you had 
made after consideration of all relevant 
factors, and you have testified to that. 

(85) These were the pledges you made ^jfe ^ £&# j£2T £0ffi'J&'£ 
but you continued to shed each other's blood ', ~ , . , * 9 *, ,,,'&>>{' 
and to turn the weak amongst you out of (J^U^ub yWlj^S^ <*** ^ 
their homes. Your society, instead of taking J&}) (J ^ i £fefr] %«*I>US5U j& j*a***>* 
the criminals to task, encouraged them to ^^^^^^^^0^6^ 
commit evil acts. When the homeless were «"£ ^ ^ ; ^ . ^ ^ 
taken captive, you secured their release and Aiillu ^W'^IJlwjajiWfll^ VW' 
thought that by paying the ransom you had ®<j$2u££ i^! 
done a very pious deed, whereas expelling 

2 - Al-Baqarah (The Cow/Heifer) G3 ^^" ^~ " V 

these people from their homes was a heinous 
crime, which you had been forbidden to 
commit. Such is your state of mind that you 
accept one part of Allah's code of laws and 
deny another. When people make it a way of 
life to follow that part of the divine code, 
which they think serves their interest, and 
forsake the rest, they are bound to suffer 
failure and disgrace in this world and are 
committed to the most grievous suffering in 
the hereafter. This is the inevitable result of 
fragmenting Allah's code: it should be 
accepted or rejected in total. And, bear in 
mind that according to the Law of Mukafat 
(retribution), no action of yours remains 

(86) These (above-mentioned) people „»> ^tfp^.Lff ['^ii£"jl Y'tl\ '\-\ 'R \ 
trade the happiness of their future life for -** ^ ^ ^ W ' *f ] **f ^ ^f; 
worldly comforts. Their ignoble condition is ©ui^sL** % v^J*^ 
aggravated with time and no one can rescue 
them from it. 

(87) The process of revealing the divine yA' j I'Slf „ *' t» Y%U.* *\<K\ '■,'M*'^ 
laws to you did not end with Moses but J> %*\ ^^jff^J^C^^ 
continued after him. The last in the series of JS^ wfcru-jit^li^fjc^lj^^l^ul^ 
your anbtya (prophets) was Jesus, son of 'SS%^ "jSiSlI jCSf jS 5 & 3io53 
Mary. To him, We had given revelation in an "" "" *{*k\**<* 
authentic form which was strengthened by ©Uj&wIjL^j 
solid reasoning. This gave him great strength 
and confidence. But you adulterated 
whatever remained with you of the 
revelations given to previous anbtya 
(prophets). Such has been your way that 
whenever any Rasool (Messenger of God) 
opposed your interest or inclination, you 
became stubbornly resistant. You insulted 
some rusul and even plotted to kill others. 
You are now acting the same way towards 
this book so that it may be changed 
according to your desires (10:15, 11:113, 

(88) Such is their hatred of Quranic 
teachings that they cannot stand to hear it, 
much less reflect upon it. They say, "It does 

®^e:fc$ W$\M 0g 

2 - Al-Baqarah (The Cow/ Heifer) 

$^JiJI %>jr~ - ^ 

not reach out hearts ." Tell them that it is not 
that this message does not reach their hearts; 
the fact is that they have lost the capability to 
reflect. Such persons pre-determine that 
they will not accept what they do not want to 
accept Very few persons with this kind of 
mentality will ponder over the truth and 
accept it 

(89) How strange that they reject that 
book which validates those moral values, 
which were instrumental in their gaining 
ascendancy over the k afire en 
(deniers/disbelievers)! They know well that 
this book is from Allah, but still reject it This 
rejection does not affect the divine code but 
because of it they have been deprived of the 
salutary results which follow from its 

(90) Actually, the reason underlying 
their rejection of the Quran is that they are 
jealous of the fact that this Kasool 
(Messenger of God) is not an Israeli. Allah 
bestows Nabunwa (prophethood) upon 
whoever is considered worthy of it (and 
nationality country, language and colour 
have nothing to do with it). As a result of 
their obstinacy they lost all the joys and 
hopes of life. What a poor bargain they 
made in exchange for their lives! This is what 
ultimately happens to those people who 
rebel against the divine laws. 

(91) When it is said to them, "Come! 
Believe in the truth of this divine code " they 
answer, "No, we will only believe in what was 
revealed to us and are not prepared to accept 
any other teaching." They say this even 
though the Quran validates the 
unadulterated values which have been 
revealed to them and which they already 

Ask them, "If your only objection to the 
Quran is that it was revealed to a non-Israeli, 
why did you humiliate the Israeli anbjya 


2 - Al-Baqarah (The Cow/Heifer) 23 !>*^' ti*™ - Y 

(prophets) , rendering their teaching 
ineffective and sometimes even killing 

(92) Leave aside the other ^*^ K ^ ,• . ^ji **rft tf i«rfr >,£ ,f> *>fr 
(prophets) of Israel, what did you do to ** ^ d#^0*l ^ «M* ^*^V ^ 
Moses himself? He brought to you a clear ®ui4^^S 
code of laws but during his short absence, 

you took to calf-worship. Surely, you 
transgressed the imposed limits, 

(93) As has been stated eariier in (2:63) # m^ |s< * ^u ^<\^<^ m^ i> ■ •{*,„ 

when in the valley you made a firm pledge to ^^^ ^ ^7 ^^ , ; ^ , 

adhere wholeheartedly to the divine code, cfe^-^j^ ^ tSJjil^ ^L^otj Li^* IjJLS Mji^lS 

you were asked to reflect upon it deeply You eQ^J^^j^^^ E J^^J 

. said that you had done so, but instead of 

adhering to the divine laws, you defied them 
because reverence for the calf had 
r permeated yout being 

Say to them, 'This is your previous 
record. Therefore, when you say that you do 
not accept the Quran out of loyalty to the 
divine revelation, which you had received, 
you deceive yourselves and others. If such 
beliefs and actions are the outcome of your 
eiman (conviction), woe is upon such eiman 
(conviction) " 

(94) Say to them, "If you truly believe in *j * *- * y [[> 1 1 -o i+.\5\ **£ w *W *<W m *i£ 
your claim that you are Allah s beloved ^ a _ , ^y* ^ . 
offspring (5:18) and that paradise is reserved ©Uti5gvtf^xii ul *wl 1*^ us u)1 
for you (2:80) with no place for non-Israelis 
(2:111) then you should not be afraid of 
death, Rather, you should yearn for it " 

Readiness to die is the first test of right 
conduct (11:7, 67:2), 

(95) They will never want to die since 
they realize what preparations they have 
made for the next world. Allah is well 
acquainted with such deceitful people. 


mushrikeen (pagans/polytheists) 

them longs to live for a thousand years. But 

they do not realise that even if they were to 

live for a thousand years it would not be 

2 - Al-Baqarah (The Cow/Hcifct) TVJ %jlJ\ *^~ - V 

possible for them to escape from the 
disastrous consequences of their wrong- 
doings? That what all people do is under the 
constant vigilance of Allah's Law of Mukafai 

(97) These people are offended with &JLMi $$$&&&& «8 & $ 
Gabriel for delivering Revelation to a non- ' ^^ .- ', '" Mt **,* .* 
Israeli prophet (2:90). Say to them, "There is fiUSS^dWJ i*Mj**U u£ U} Ls^ 
no reason for being offended with Gabriel 

because he does not, of his own accord, 
deliver Revelation to anyone. By Allah's 
■ decree, the Quran descended upon Qalb-e- 
' Muhammad (Muhammad's heart) through 
Gabriel. Secondly, the Quran validates what 
you claim to believe and thirdly, whosoever 
believes in this revelation and acts upon it, 
will benefit.'* 

(98) Tell them that their criticism of ft^g-^^j^ 
Gabriel extends to Allah Himself and to all m °* ° AtS3 °^ 3 ^ JJ W J W ' J ^ ^^ 

the malaika including Gabriel and Michael ©uitWijJ^ 

and raW (messengers). This kind of 
criticism is tantamount to kufr (denial of the 
truth). How can Allah be a friend to those 
who behave in this way? 

(99) Say to them "Despite your <&$$$SXfftfi4$8&'& 
opposition and jealousy, Allah has given this 
clear guidance to me and only those who 
have forsaken the right path will deny this " 

(100) That, then, is the state of their j^ *, ^ gj ^ ^ ,,£, ^ ^ 
belief As regards their practical life, when an J **^ ] ^ ^^^ ^ T^v 
agreement is made on behalf of the entire ^(J^si 
community by its representative, it is 

repudiated by some of them who regard the 
agreement as a piece of waste paper. This is 
because most of them have no faith in the 
divine laws. 

(101) O Rasool (Messenger of God)! g^^Q^^I &&fS&£$J& 
Their opposition to you is not a new - fe § 'i^tfuM "5 -1l 'J 
phenomenon. They have been behaving in ^j^ **&* *Oj *W V*5 3 ^I W ttA^ 1 U* 
this manner in the past. For instance, when 
Jesus, who was from the Barn-Israel (Children 
of Israel) and was mentioned in their 
scriptures, came to them as a Rasoo/ 

J ' , V 

2 - AJ-Baqarah (The Cow/Heifer) if"* 3 "? * *lJf *3 Y 

(Messenger of God), a group from amongst 
them rejected his teachings as if they had no 
knowledge about it. 

(102) The fact is, that these people never ,>*, «# r , 6 „ , , f , , , ^ , (< ^ 
adhered to Allah's books and remained <i^ Lj -'* ) ^ ^ ^ Jr cttfeWI Ij&J U Wj 
preoccupied with their self -created myths t? 0^% "5Wt lP&I &3v ffi&klM tS. 


and legends. One of these myths was that ^ ^f ^ ^ ^ - -^ -^ ^ J® 
Solomon had turned away from the divine ^ %^^^V^4^,^^ 
truth and had become devoted to magical ^^U^w^u^ 1 ^ J^^^i^Cjj3rt2 
practices and sorcery. ^ ^ $ <£T <j* * ^ ii ft ^jgf ^ 

How could Solomon act in such a kafir kit' > M* \ "\\>>r ""(*±* *t^ <, if * *,*? , ,rt~s, 
(denier)-like manner? Such evil practices ^^^^^^^^ 
were followed not by Solomon but by those $* * U J>4^ ft EjS ti jX£ ^g!£ u* a^'l <j 
mischievous ringleaders who themselves e1 § /XZ 

' taught witchcraft to people and attributed it U " 

, to Solomon. Another myth was that in Babel 
there were two malaika named Haroot and 
Maroot who had been sent by Allah. People 
approached them to learn magic by which 
they could cause dissension between 
spouses. Before complying, however, the 

malaika would warn the people clearly that 

they were % fitna (great mischief) and that 

they should not learn magic and become 

kuffar [the deniers/disbelievers] (but despite 

this warning, people learned magic - such 

was its fascination). All these were nothing 

but fanciful stories, for there were no such 

malaika in Babel nor had Allah taught 

Haroot and Maroot any magic. 

As far as magical charms or spells are 

concerned, they cannot harm anyone since 

all good or evil occurs in accordance with the 

divine laws. Those who profess to practise 

magic acquire some worldly benefits but 

ultimately they are the losers since 

temporary gains are insignificant in 

comparison to eternal happiness. Alas! If 

only they could understand such an evident 


(103) If, instead of being entangled in ^ * l(ft< , , , . s ,^ s t _ 

these myths, these people had believed in ** * ** ^ ^ V* W Wj W^l & 

Quranic truths and followed divine laws, kQ£& 

2 - Al-Baqarah (The Cow/ Heifer) CS ^^ ^~~ " Y 

they would have received excellent benefits 
from Allah. Alas! If only they could 
understand such an evident truth. 

(104) O Jarxat-ul-Momineen (Group of ^j gjgf, ,jjjj (^ |£g <j ,£| g jj| £$ 
convinced Muslims) ! Now it is necessary to ' #j # ^ , , ui " 
understand an important point. You have ®Je^M^*Ui^4Jj 
seen that the mentality of the Jews was such 
that they constandy haggled with Moses 
saying, "We will obey you if you will accept 
our demands." Such an attitude is wrong. Do 
not engage in such haggling with your 
system; instead, say to your Kasool 
(Messenger of God), "We will certainly obey 

jck, the divine laws. Kindly keep an eye on us lest 
^ we deviate from the right path." 
^ Also take note that words with double 

meanings should not be used nor should the 

truth be reported in a partial or distorted 

form as was the habit of the Jews (4:46). 

Remember, such things appear very ordinary 

but their effects are far-reaching. And those 

people who reject these facts are destined to 

receive grievous sufferings. 

(105) Those from amongst the Ahl-ul- ^ ^£j££j| % J& <J*1<j* K#3$ H £ ■ 
Kitab (People of the Book) and Arab v", ,„ ;,„ vi 'i r j,,« tf >- ". «s »ttf' ' 
musbrikeen (pagans/poly theists), who have *ttj W* te*4 U* 8 * *»« ^^^T^,- 
not so far embraced Islam, cannot bear to G^l^ltji^lljiaillj- 
see that you should receive a revelation from 
Allah (3:71, 16:30), and through it, obtain the 
gifts of life. But their wishes are irrelevant in 
this matter. In accordance with His scheme, 
Allah sends His revelation to those He 
considers worthy of receiving it. The 
message of Revelation, however, is open to 
all, and anyone who wishes to benefit from 
it, can do so - for Allah is limitless in His 
great bounty. 

(106) The Ahl-umtab (People of the jft^^j^ & J^jJ£|^^£ 
Book) also question the need for a new "' " *»*■»< *te"t''f 
revelation (Quran) when previous ojySftf-iJp^-WGI 
revelations from Allah exist. They further 
ask why the Quran contains injunctions 
contrary to the earlier Revelation (the Torah) 

2 - Al-Baqatah (The Cow/ Heifer) L^J ?>M *A>-~ - Y 

if it is from Allah? 

Tell them that Our way of sending 
Revelation to successive attbiya (prophets) is 

1. Injunctions given in earlier 
revelations, which were meant only for a 
particular time, are replaced by other 
injunctions, and 

2. Injunctions which were to remain in 
force permanently but were abandoned, 
forgotten or adulterated by the followers of 
previous anbiya are given again in their 
original form (22:52), 

And all this happens in accordance with 
Our laid down standards, over which We 
have complete control. 

Now this last code of life which contains 
the truth of all previous revelations (5:48), is 
complete in every respect (6:116), and will 
always be preserved (15:9), has been given 
[to mankind], 

(107) Say to them that no one can ,. j*^ ^ „ •, ,,, ^ tf f ,, 3< ,> 
question why Allah has adopted such a ^^ Uj u^j^j o^-)l dll* ^! yl^-J^l 
system of revelation. Do they not know that ®p&^ %4% dtf £>\ [$£ 
Allah, Who is sovereign over the universe, 
alone knows which law is to be revealed and 
at what time? (Say to them that) if despite 
knowing this fact, they still refuse to obey 
this code of laws, they will find that no other 
code can resolve the problems of life. 

(108) In this context, OJamat(gtoup)-uf- M * , ,„^ ' \??X\*>*\&* ><s,*>£,< 
Momineert (the convinced Muslims)' You too °^ ^ ^^ ?** W ^j^ J ! f^ ^ u ^ -*' 
must note that the Quran contains all the &<$$$£& ${jCfy&\$$&3 
laws, which Allah intended to reveal, and 

what is not mentioned therein is not an 
oversight on Allah's part. Hence do not ask 
your Rasooi (Messenger of God) questions 
about laws which the Quran does not 
mention as the Barn- Israel (Children of 
Israel) used to ask Moses (the result of such 
probing was that they made extra-revelatory 
laws a part of an unchangeable Shariab (civil 
law) and when they found this Shariab 

2 - Al-Baqa* ah (The Cow/Heifer) TssT *^ ' *>>~ - X 

impracticable they repudiated their deen 
(religion; way of life) itself (5:101). You must 
not do the same. And whoever, after 
professing eiman (conviction), reverts to kufr 
(denial), surely loses the right direction. 

(109) Most of the Ahl-umtab wish to tggf^Q ^&%&JJ$\#\&%£% 
turn you away from eiman (conviction) >f>y „£Ar,U',**>y *>„** >\< > . . t *~- 
towards ^(denial) not because they do not W» WW ^ ^ ^ ! ^ 1 f*!f^T, 
understand the truth - the truth has been e^^^^^2i\^J^^^^\^j 
revealed to them clearly - but on account of 

their jealousy. You should not waste your 
time and energy arguing with these people. 
Until the decisive moment arrives, pay no 
attention to them and continue to work for 
the accomplishment of your programme 
(5:13, 15:85, 73:10, and 74:11). Allah knows 
what course of action He should adopt at a 
particular time. 

(110) Your programme will be £ ^^JV^ K ^ !& ^ !>3G 
completed with the establishment of Nt^aM- " ^^/l^i^K: i'\£ 
us-Sala (the Quranic system) and Zaka Q *# &*** V *"' ^1 ^ ^* ja ? 
(universal growth). During the initial phase 

you will feel that your efforts do not bear 
fruit. Be sure that your efforts will not be 
wasted. In due course of time you will see 
the fruits of your labour according to Allah's 
Law of Mukafat (retribution) (2:3). Surely, all 
your deeds are under constant monitoring by 
Allah' s Law of Mukafat. 

(111) The Ahl-ul-Kitab i.e., Jews and ^ ^ ^ ,g; £g ^ $| gJOi^ ^ _ . 
Christians, claim that Paradise is reserved for ' , „*■ *W»\A'. 'li^ff 
them exclusively (2:111). This is wishful ^^d^W^C> ^t 
thinking on their part. Tell them to 

substantiate their claims in rational terms, if 

(112) The Law of Mukafat (retribution) £^^&{ffi^#^i&i£1^ 
stipulates that Paradise is attained by living in '' " H'^**^ IjKLS'' 
accordance with the divine laws and not ©U>3*^J->-^ f 
through wishful thinking. Those who attain 

Paradise will be free of fear and anxiety. ^ ^ ^^ ^ ^ 

(113) The Jews and Christians put up a ^<jj3^5$'^dri£flis)l ^SbMsj 
united front against you, but have serious ^ * ^ ^^1 ijK^S s ## J? S3 
mutual enmity. The Jews accuse the .^^ fcg ^ ^ ^ 

2 - Al-Baqarah (The Cow/Heifer) ^7T *>V %>Jr^ - ^ 

Christians of having no true religion and the e{^&<£5 \*M t2a 

Christian retort likewise. The paradox is that 

both claim to follow books of Revelation. 

Like them, the Arab mushrikeen 

(pagans/polytheists), who are bitterly 

divided amongst themselves, are united in 

their opposition to you. They also assert that 

their beliefs are founded upon truth though 

they have no revealed books. Conflict is the 

necessary result of factionalism. Their 

differences (which ate a sign of being 

alienated from Allah - 3:104) will not be 
' obliterated until a system in accordance with 

the Quran has been established and all obey 
' one single code of laws (11:118-119). 

(114) The Quran's revolutionary system ,* i^> < j>*l r^* ^i *< 1 > " i-* ^c *£ *<■*< * *v 
•is being founded by the Jam* (group)-*/. Q*r?^)wMriil*^*»«Wu»* 

Mominem (the convinced Muslims) with (5^^t^U-^IU^jjyl^y6UdyjI ^l> 

jWAf-jwrf (mosques) as their centres of activity, e£^£ £| J£ g^sj) ^j^Jg fe G jjt 

where people are instructed to submit only * 

to Allah's law. Can anyone be a greater 

enemy to humanity than those who are 

striving to break up this system and put up all 

kinds of barriers to prevent the 

implementation of Allah's laws (72:18)? If 

anyone comes to these centres, he should 

come without insurgency in his heart. Those 

who cause disintegration of the Quranic 

system will be degraded and disgraced in this 

world and in the hereafter. 

(115) They should realize that even if ^A i £ i j> i 1 3 » ^ -jy \h^t yfc j 9 **V - i"\\ \ * 
they do not let the divinely-designed system w " ^ + '^^ ^T, 
be established in this place (Makkah), the ®^Mj 
system will not fail. This system is not 

confined to any particular place. This is the 
system of Allah Who transcends limitations 
of Time and Space, Therefore, (O Jamai 
(gtoup)-uf-Momineen (the convinced 
Muslims)! Whenever you turn to Allah you 
will find the way that leads to Him. Allah's 
system is extensive and is based entirely on 
knowledge and wisdom, 

(116-117) Ask the Christians, "How can ,^ ^1 4 (^ ^"^ & $ t% 

2 - Al-Baqarah (The Cow/Hcifet) TjSoJ ^iJI %>j*~ - Y 

you justify your belief in Allah when you X%ffiJ&%*iJ*1fo'^\%&*^&3 
perceive Him as having a son? You have " . '&* 'X'l 'f r 

brought Allah down to the level of human U^iir u« 

beings who stand in need of progeny as 
helpers. Nay, He is far above this concept. 
All that is in the heavens and the earth 
belongs to Him and everything therein 
devoutly follows His laws. Allah is 
omnipotent and has brought a colossal 
universe into existence from nothingness. 
His manner of creation is that when He 
decides to create a particular thing, the 
process of its coming into existence begins 
. at once." The possessor of such powers has 
no requirement for a son. 

(118) Those amongst them who do not ^^^U^^f^^^O^ 
-understand what Revelation is and how it is "*% }, ^_ '^ ^ , "• „, < 

given to anbija (prophets), say, "If Allah t% J* %*> *4& jW&jW&VW 

wishes to guide us why does He not talk to us ©LtasBl^ *si^l 

direcdy or show us some miracle whereby 

we can recognize that this revelation is 

indeed from Allah?" Such a demand had also 

been made in the past by people with a 

similar mentality. Those who understand the 

nature of Revelation do not make such a 


(119) It is in accordance with Our plan ,>< .* ,gj ^ ^ ^ \fo $L Z\T * 
that We have sent you, O Rasool (Messenger - ^ ^ JJ -**" — ^ x , ,, 
of God) , with truth so that you may give glad ®£5*4 
tidings to those who live in accordance with 
Allah's Revelation and warn those who do 

the opposite (13:40). If the latter do not pay 
heed to your warning that they would be 
destroyed, you will not be held responsible 
for their agonising end. 

(120) These Jews and Christians have &$^ft^ 1 ^f/$f i &, { £$$' i 
predetermined that they will not be pleased ^ « ^ ' , . , ,, , . ,, 
with you until you (O Rasool) leave your path (J^> 0*i j*>Ij»1 ^ g^j <J^J1 j* J.M 
and follow theirs. ' e^^S^^^^^W*^ 

Say to them, "The question is not 
whether my path - or yours - is the right one. 
Only that path can be the right one which is 
shown by Allah's Revelation which you do 

2 - Al-Baqarah (The Cow/Heifet) 

i^jjiJl ^j-* - y 

•mi'$3&£2r$@i)' } $i&&\& 

©(ji^ijJI J^ 

not have in its original form but is preserved 
in the Quran." 

(O Rasool, supposing) if, after having 
received Allah's revelation, you begin to 
follow the path of these people, you will 
become like them, and none will be able to 
save you from the disastrous consequences 
of following the wrong path (7:3, 10:109, 

(121) Those to whom this code of laws 
(Quran) has been given, and who follow it as 
it ought to be followed, are the momineen. 
While those who deny its validity, do not 
belong to this class. Such people will 
eventually be the losers. 

(122) What We have said before is based 
on facts. Hence say to these Jews (Bant- Israel 
(Children of Israel)), "Recall the period of 
your history when you accepted Allah's 
guidance. You received the bounties of life 
and gained supremacy over your 

(123) When you gave up your adherence, WVffi$^J& &£&%£$(& !$5 
your respect for law and justice disappeared. w w '" - ' 
But this state of affairs can continue no 
longer, for when the Quranic order is 
established, no one shall avail another in 
anything, nor shall any intercession be 
considered, nor shall any form of 
compensation be accepted, nor will they be 
succoured. This would be the case in this 
world and in the hereafter (2:48). 

(124) Doubdess, great courage and 
fortitude is required to uphold a system 
based on truth and justice, but history bears 
witness that there have been people who 
have done so. You are familiar with the life 
of your illustrious forefather Abraham who 
could have inherited the office of the highest 
religious leader if he had followed in the 
footsteps of his father. But he disdainfully 
refused to do so, and with absolute 
determination and steadfastness, stood for 


2 - Al-Baqarah (The Cow/ Heifer) CSt ?^" fe^~ " Y 

the establishment of the system designed by 
Allah (37:83-97, 60:4). As a result of this, he 
had to pass through many grim 
circumstances* When he had confronted 
them successfully, he was declared to be 
worthy of being the imam (leader) of, and a 
role-model for, the human race. On 
receiving such honours, Abraham asked 
Allah if his progeny would also inherit them, 
The answer was that if his progeny deviated 
from the right path they would be deprived 
of them. 

(125) This system, of which the Ka'bah ^ BS^IJji^KlTJuf SBtE^lEEiSG 
(the House of God) has been declared as a * " ^ ^ " ' -■_,*** J o 
centre, is the one which Abraham had tiW ljf» <jt db^'j ^jU di O^j cH* 
established in order to bring all humanity ej^^^ffilj ^ ^tj ff a*lfij) 
together and bring about universal peace. O 

/dtffrtf (group) -ul-Momineen (the convinced 
Muslims)! If you aspire to attain Abraham^ 
standing, you must follow his path and 
emulate his conduct. 

We had insisted that (the builders of the 
Ka r bah Abraham and Ishmael should make 
this place the centre of a universal system 
undefiled by man-made beliefs and ideas. 
This centre was to be reserved for 
organizing and training momimen (the 
convinced Muslims) who submit to the laws 
of Allah and their purpose in life would be to 
keep a vigil so that humanity is protected 
from danger, and to resolve its knotty 

(126) While building the Ka'bah, Uffi^^ffi\^^tf>U$t&% 
Abraham prayed to Allah, "O Sustainer of %, C "f ,, ^ , r „ t^ t ,5f 
all creation, make this house a sanctuary for J* U*J Ju J*w ^W'j ^i *#* un W* 9^ ! 
the oppressed people of the world (95:3) aj^lj^jai^ 

and grant the bounties of life abundandy 
(14:37) to those who believe in the truth of 
Your laws and in the hereafter " 

Allah said, '^Verily they will receive life's 
bounties. Regarding those who reject the 
divine laws, they too in accordance with Our 
physical laws, will obtain the immediate 

2 - Al-Baqatah (The Cow/ Heifer) G3 ?>^ ^"~ " ^ 

gains of life (17:18-20) but eventually they 
will become wretched, having been dragged, 
in complete helplessness to this miserable 
position; how vile a journey's end!" 

(127-129) Continuing their prayer as ^ffi\fr*3^^\&Uffil*%#ll& 

they raised the walls of the Ka'bah, ,/?,„ ZfZj? Jr f ^l,,, ?J7? 

Abraham and Ishmael said: U*J <iU gft— v&l % <£&& %J& cJl ^i 

"O our Sustained Accept our humble &\ M/^ &%Z%fr'3^&\%i 

efforts because you are fully aware regarding •, i < frdy *»„&'/> *'. > <"\s\ts »* -n * i-wii 

what we speak and what is hidden in our ^^^ 

hearts. Our supplication is that by Js!j*Ji col £&\ ^^SfSj *CytJ C^S* ^£44^3 

associating with this centre, we and our e^£?2\ 

future generations should live according to 
^&V Your code of laws. O Our Sustained Show 
^tS^us the way whereby we can reach the 

destination You have prescribed for 

humanity, and continue to receive Your 

bounties and blessings for such is Your law 

that it brings the means of nurture to anyone 

who makes an effort to obey it (2: 1 86) . 

O our Nurtured Let our progeny 

continue in our footsteps until that Rascal 

(Messenger of God) should arise from 

amongst them who would give Your code of 

laws to all humanity and teach them to the 

momineen^ and explain to them the why's and 

wherefore of it all (6:116). He would also 

establish a system wherein their 

potentialities are actualised and utilised 

according to Your guidance; and such a 

system can only be established by the one 

who possesses power blended with wisdom. 

Most certainly^ You alone are almighty. 


(130) This was the way of life followed *v ±c s*< *- * *<* Ai s* i*i ^ *' *'*& ***** 
by Abraham which made him the chosen ^ ^^ ^T^^t'X ^>"' 
one both in this world and in the hereafter. ofis©*™ WJ* 8jW 4 Mj V0§ $ £ #&<r \ 

Is it not now obvious that only that 
person would reject Abraham's way who has 
never thought about the value of his 
personality and its development? 

(131) This actually was the way of <> -pfr ^i ? *f»<^R:s»i *H&s<.\'fe\\ 
Abraham who, when asked by his Sustainer <W^^U^1^JM 

2 -Al-Baqarah (The Cow/Heifer) L^T * JuJI f> Y 

to submit to His laws, said, "I am at Your 
service " and complied fully with those laws. 

(132) He also exhorted his sons to do so. ** vf» ( < , • , &* ± . ,t", , ^ . „ t> i 
Likewise (the venerable ancestor of the -^ ^M <S l«M 4WJ^>fwl^<J^S 
Jews) Jacob also upheld the same way of life, *u^J3K JgWlSaj)! 
and said to his children, "This system of Hfe 
is that which Allah has chosen for you. 
Hence, you should live according to it 
throughout your life." 

(133) Do you know what Jacob said to r ^ *« ,, ,,,-j, „^ ,„ , „-,„ ,, r 
his children at the time of his death? He ™ £, /* °7 v^^". iUUfi J^l 
asked them whose authority they would itfl «3$ Z% 2Q\ j^2 $5 ^^J £* <C,iS 

accept after him. They said that they would *^$&*^m^(SJ& 

remain obedient to the laws of Allah as did ^^ ^J^tr-JJLteS*"]* 

their forefathers Abraham, Ishmael and 
Isaac; to the Absolute Authority in the 
universe and to His laws did they surrender. 

(134) Such were the forbearers of the 'fcjrf^-ta **, "fm. .? *«rf , rt 
Jews - each one living his life according to ^""^ ^ ^-^^ * W 'eJ* JJ «1 4i 
Allah's laws. Now, they assume that merely eujl3JSSSi£ 

on the basis of being the offspring of such 
worthy ancestors they will be blessed with 
the same bounties of life. Say to them, 
"Actions produce their own results. Results 
cannot be inherited -your ancestors reaped 
the fruits of what they sowed and you will t^ 

reap what you have sown. On the Day of 
Judgement you will be questioned about 
your own deeds and not about the deeds of 
your forefathers." 

(135) They (Jews and Christians) say, *Kvj.irf ■*»*&»*"* "< <f i*" tf*Mf> 
"You can be considered to be following the ^-•M^ti J» !ii^ tfAdjTl^M^K 
right path only if you follow our way." Tell et2&£5S*yff ft 
them, "Why do you not invite people to 
follow Abraham's way? Abraham was 
neither a Jew nor a Christian (3:66). He was a 
true follower of the divinely ordained path 
and did not associate anyone with Allah." 

(136) Tell them, "We believe in Allah and *, „., , „. -t *» *,, ^ , „r„ ,. _, .,, 
in that code of Hfe which He has sent us "^W Jl Ji'TUj ^iJ^TLj^ ELf ggi 
(through this EW (Messenger of God)). ^f^^J^^ft^CSI^^^g 
Essentially, this code of Hfe is like the ones $ifc1jfog\&M$ ^ ^ -$| 
which, in earlier tames, were given to ^ ^ ^^ u ^' 

2 - Al-Bsiqatiih (The Cow/ Heifer) GU l^V \>J™ ' Y 

Abraham,, Ishmael, Isaac, Jacob, Moses, 
Jesus and in fact all the other anbiya 
(prophets). We believe that each of them was 
a part of the same series and make no 
dis tine don amongst them as anbiya. H 
This is ovxeiman (conviction). 

(137) Say to them, "If you profess «man + iS X$$$iff>&&J&t,$K, &\£\& 
as we have done, you will also be following ^ ' ^1 { *\ x „ Ji ,^U , , ,« WT** E .r/ 
the right path. If you repudiate it, this will be ®-©^'*&j^'j*j ^UArf**^ ^^ 
tantamount to abandoning the path 
followed by the attbtya" 

If they do not follow this way and 
remain stubbornly resistant and hostile to 
you, you should not worry about it Our 
system to which you adhere is capable of 
protecting you from them and this system is 
devised by Him Who alone is all-hearing, all- 

(138) Say to the Christians, "Salvation is *** ^ *>?{ *!&'>%** k\ ^ *±1S *Zf* *l £ "* 
not acquired through bapnsm by water. It is 
achieved through harmony with the divine 
laws." Say to them, "This is the way we have 
chosen for ourselves/ 1 

(139) Tell them, "You believe in an Allah ,-Wy \^ * < f<* E m,, ^ ^ i i ; Y<*i r fi\ *'& A?k 
Whose blessings are confined to Bam-hraef t ^ ^ ^ 9 .; ^ *^. s «^^ w 
whereas we believe in the Allah whose etj^^j^l * 
R&buhiyya (universal sustenance) is open to ^jU 
all human beings. Do you quarrel with our j> 
concept of Allah? If you do so, it is your own ^|^ 
business. We are responsible only for * 
ourselves and not for you. And our 
allegiance is to Him only/' 

(140) If they still insist on saying that I^L^o^J^fiCl^K^I&U^t 
Abraham, Ishmael, Isaac, Jacob and the 3< ,,.,,, J, ^u s, Vii , JA , A ± n<yf,'" 
other anbiya (prophets) for the Bam- Israel u**-*U»l e>*J Aill^t^l^jU J* ^ ji ^ 
(Children of Israel) were Jews or Christians, e&$Z& E£ (Jitjt fiil Uj ^1 ^ S Si Sii^^T 
tell them that you do not agree with them 
because your claim is based upon Revelation. 
The anbiya had also taught the same thing but 
their teachings were kept away from people. 
And who is more unjust than he who 
conceals a testimony that has come down 
from Allah? Surely, Allah is not unmindful 

2 - Al-Baqarah (The Cow/Heifer) C3 ?^' ii>~ - * 

of what you do. 

(141) At any fate, if despite what has ^^'jgS&jfc^tJv&jSttfdb 
been explained to them fully, they remain t ^ ,^ ^' 
insistent upon their forefathers' ©^5^*5^ 
characteristics and deeds, this does not 

change the truth. As stated earlier^ their 
ancestors will answer for their own deeds 
and these people wilJ have to answer for 

And you will not be held responsible for 
them or judged on the basis of what they 

(142) The people (Jews) ask why did the ^m , A , <>„ *s ^ ^ y K h ^ A>**\\ >\W 
Muslims forsake Jerusalem as gvAb (centre) , ^ ,, f ,„ w ,- , , y , > *i*U^ 
and instead made Ka'bah (the House of WJ*i&*biU*iSHL MWiAr-J'aSJ* W* 
God) as their #/M? when the earlier Ahl-ul- eJdizJS 
K»fr£ (People of the Book) had Jerusalem as 

their qibla. 

This question arises from lack of 
knowledge. Otherwise* the matter is not 
difficult to comprehend. Jerusalem is the 
national centre of the Bant- Israel (Children 
of Israel) while Islam is a call to all humanity. 
It is obvious that the centre of a universal 
order should be open to the entire world and 
not be confined to a particular nation or race. 
For this purpose, Allah has guided thzjamat 
(groupyuf-Momitt (the convinced Muslims) 
towards the Ka'bah, which is the straight 

convinced Muslims) 1 Pay no heed to this ^Kr ,^y %^> ^ ^^ 

question. Out objective is to make you a ^l^jlfc c^t?) •&$! uk* US L b^J<S^ iKSM 
people with a universal outlook, equidistant £jg ^ ^g^ £ 7jg -^ /jj^l ^ &£Q 
from all other peoples i.e., neither leaning ^^, , '""i ,^{/^7»u " *» .* %Av t*>~ft 
towards any particular people not estranged ^Wl^^^l^Uj ^^^I^BjiAJ 
from another. Your responsibility is to keep ^i?j <Jj£y u^^Ju «&l ui 

watch over the activities of other people of 
the world (to see that no nation is oppressing 
the other) and the responsibility of a Rasoof 

(6) Qibiah- Because of the unique significance of it being the first-ever house of Allah, Muslims face the 
direction of the Ka'bah whenever they perform sala; this direction of the Ka'bah from any place on earth is 
known as tiae. Qibiah. 

2-Al-Baqatah(TheCow/Hcifer) Ol3 !>V \>Jr~ - V 

(Messenger of God) (being the head of the 
divinely-ordained system - 3:1 09, 22:78) is to 
watch over your activities. 

The objection raised by the Jews is the 
outcome of a conflict between two opposite 
mentalities; one given to examining a 
disputed point objectively and the other to 
dealing with it subjectively. On rational 
grounds, it is obvious that a system 
established for the benefit of all humanity is 
decidedly better than one which has 
narrower i.e., riba - usuary; interest or racial 
objectives. The adoption of the Ka'bak (the 
House of God) as the centre not of a 
particular people but of a universal system 
constituted a concrete criterion whereby the 
two mentalities could be distinguished from 
each other. Subscribing to a universal system 
rather than one based upon narrow riba - 
usuary; interest or racial affiliations and 
interests, is an uphill task but those who have 
the courage to take such a course are duly 
protected from the ill effects of destructive 
forces and provided adequate sources of 

(144) We are also aware of your constant ^ i * e*„ -*"[■"!* r T> ti i *\ » • -V >' »' 
yearning that you should have possession of, *"■>*?* ^4** £^ 4 a*>j s> <jj> ^ 
and jurisdiction over the place (Makkah) jS£j&3j^a£JV2^l^^{l3 
which We have proclaimed to be the centre *2| Jjf £]2£] ^1 l£f S jjl £K ^i^ 
of Our system. This will certainly happen. " ',,W^ l-f^if^L — 

What you need to do is to direct all your ©Uj^^t^^Uj ^PjuJ 

activities towards liberating the Ka'bah (the 
House of God) from ungodly forces 
wherever you may be and whatever is your 
sphere of activity. 

The fact is that these Ahl-ul-Kitab 
(People of the Book) know fully well that 
your call is based upon truth from Allah 
(since it was mentioned in their books) but 
they will continue to oppose it out of 
stubbornness and prejudice. We are aware of 
all that they do. 

(145) It is evident that rational 

li c 3& l]i| B 4 # 4$l !# &$\ £Z\& 

2-Ai-Baq a t a h(TheCow/Heifet) £3 ^iJI ^^ - Y 

arguments are ineffective where ^\^Jjfi1fo$£ffi(£ t ^i^0 

stubbornness and prejudice prevail. «, ^ gj ^ ^ ^ ^ ^-/ftf 

Therefore, even if you advance all possible ^ - "^ v * " * >^m^j| 

arguments, they will not follow your qibla ®eAjy*' 

(centre) but insist that you should follow 

theirs. This you cannot do since your qibla is 

divinely appointed. It is strange that Jews 

and Christians unite in their opposition to 

you but their qibk (centre) s are separate. If, 

hypothetically speaking, having learned the 

truth, you feel inclined to compromise with 

their wishes, you will obviously be defying 

divine laws. 

(146) These people are well aware of ^^2^$0£^&C&\$&Q$ 
these realities and recognize your call as - -•,><*' ^^JK^T*'** 
surely as one recognizes his own children e^^^lu>*4*U** 
(because it is mentioned in their books) but 
their religious leaders deliberately conceal it. 

(147) Anyhow, this is the truth which has 4£»£3 &&'$ < &Qj&P\ 
been made clear to you by your creator and 
sustainer, and there is no need to engage in 
any dispute over it. 

(148)Inspiteofthegreatimportanceof |j ^ $*^\jg&\$£$f£.l$)£ , 
having a centre, take note of the fact that - ^&$$%\U^&$tt 

having one is not an end in ltsdf; every Q^^t^W «'U„ «rf" ^t^ 

nation has some sort of a centre. What really ^ 

matters is how far ahead you are of other *d 

nations in working for the good of mankind ^ 

(2:177). If you keep this goal in mind, then ^ 

wherever you are and whatever you do, 
Allah's system will make you a united 
community (because unity or cohesion 
depends upon unanimity of purpose or 
ideology and not on national or racial 
commonality). You should note that Allah's 
law is cognizant of the measures of all things 
and has supreme control over them. 

(149) The practical method of achieving ^ k jQ ^J, -J-J £j£j ^ Q£ j£ >£ 

homogeneity is that whenever and from ' t ^& < Ui>W>?®5u>& 

wherever you start your journey, focus all wuy**"+np * J ^ JVW 

your attention upon the goal set for you by 
Allah. This message, based upon truth, is 
from your Creator and Sustainer. Be aware 

I ■ ■ ' 

2 -Al-Baqarah (The Cow/ Heifer) L^2 ^V' *^S— " Y 

that none of your deeds are hidden from 
Allah's law of Mukafat (retribution). 

(150) Thus the basic rule for your life's r> j *ss l i^u vt*"V 1 ^-v* ^ ^ •* * -*■* * *^ * • 
journey is that wherever you are. when you - ~ " V ^ <T^ \T ^ *~ , ^ 
intend to advance in pursuit of some jJ u ^^d^U^U^^m1 Sj^^^^j^j '^^i 
project, keep your eyes focused upon your gS j^g ^Q^g^jS <£ ^ |£& gjjl 
centre. O Rasoof (Messenger of God)! You " 5 ***s*£ 9 tt*<*teb> 
and your jamat (group) should act ®UjJ^oU*)a*1^U 
accordingly, and if you do so, the splendid 
results of your efforts will validate your deen 
(religion; way of life) and no one will dare to 
challenge it except those who (due to their 
stubbornness and prejudice) drift far from 

^>the path of truth and justice. There is, 
^^ however, no reason to fear such people. You 

need only be careful that you do not go 

astray from the divine laws. 

We have given you this code so that you 

should have all the blessings of life (5:3) and 

advance towards the ultimate goal 

designated for humanity 

(151) For this purpose We have sent this jggj y ^ ^ ^ ^ ^ ^ w 
Rasool so that he may communicate Our ~ * '* " " ^dsfsy* Ss\f *y^*s 
message to you, explain the divine laws to ^uj^^^^^i^^^ 
you and instruct you regarding their why and 
wherefore- At the same time, he establishes 
an order wherein your potentialities may 
develop. What you learn from the Rasoof you 
did not know before (the revelation was sent 
to you). 

(152) If you follow this code of the 
divine laws, Allah will safeguard your rights 
and grant you honour and eminence (21:10, 
21:24, 23:71, 43:44), Therefore value this 
great gift given to you and do not let it be lost 
from your view 

(153-154) ButinestabHshingthis system ~ ^ <, ^g^ !££( l£f fi$ t& 
great obstacles and hardships will have to be & ^ \ \* * ■ *«« !• *»* *>, •» \\ 

faced (since vested interests would not allow J? ^W $ <S^ 3 J% tW SJC % &vi&M 
it to be established easily). In facing these ^uiffi^ J u?j jK T 

difficulties, keep two things in mind: firstly - 
do not lose your steadfastness or courage of 
conviction and secondly - no matter what 


2- Al-Baqaiah (The Cow/ Heifer) f"™2 iJtJl V>*~ - Y 

way your opponents choose to follow, you 
should follow the path prescribed for you by 
Allah. This way you will be greatly 
strengthened. During the struggle for the 
establishment of the divine system one 
should be prepared even to face death, If 
someone dies in this struggle, he should not 
be considered dead (3:168) for he has 
attained eternal life even though it cannot be 
perceived through the s enses. 

(15S-1S6) This struggle will provide you j^ ,. *, jfr £ , g jj*~, 
with many opportunities to test your own ^^Jz, ^fZ "^ , , Z>* ^ 
mettle. You may encounter wars and ^U>l lit u^Jf ©U^SlI jrJj *<^*»G U?^!i!^ 

massacres and also be confronted with ©i^jrfl^ABl^^'W 

scarcity of food and loss of life and property 

or with devastation of fields and orchards. 

Such ordeals may take place but ultimately 

those who remain steadfast and do not 

waver in their commitment to establish 

Allah's system, will be successful. They meet 

every challenge saying, fC We have dedicated 

ourselves to the establishment of the divine 

system and come what may we will continue 

to advance towards that goal/' 

(157) They are the people who are ?? *n f^ ^2<" ,s * ^ * * * if ^ * & *\\ f< 
considered to be eminently deserving of ^ > J,JJ ^ JJ ^ J & -^^^ 
blessings and laudation by their Creator and ©ujjcy I 
Sustained They will certainly attain their 


(158) Through this struggle, the divine ti<"$i\ < ***\\ *" ''U K\ T'i * -^^iK^Sli tf i 
system with the Ka bah (the House of God) ^^ % / J. ^^ ^ ^ X^ > >v 

as its designated centre will be established It -tf^ 4*1 (3^ ^tj^ ^5^ ^j ^C^ ciJ^S ^ J 4j± f W 

is clear that this system will have to deal with @ *^j£ 

numerous problems, which will be decided 

by mutual consultation of the ummah (the 

Muslim fraternity) (42:38). For this, 

congregational meetings like Hajj (the 

annual Pilgrimage) and \3mra (the lesser 

Pilgrimage), will be necessary. On these 

occasions there is no harm if certain 

traditional rites (e.g^ traversing the valley 

between Safa and Marwah) are also 

performed (provided these rites do not clash 

2 -Al-Baqarah (The Cow/ Heifer) T~™~J * JtJI *> \ 

with any principle of deen (religion; way of 

life)). These rites should not be taken as the 

real purpose of the meetings which is to 

move forward in activities relating to the 

welfare and betterment of humanity (2:1 48). 

Moreover, sanctity should also not be 

attached to these rites or to the physical 

objects associated therewith. They are 

merely symbols. The real object is to excel in 

doing good deeds for the benefit of the 

people (2:148). So whoever takes part in 

these things whole-heartedly, his efforts will 

bring full fruit, because Allah's law of 

Mukafat (retribution) also knows the 

intentions beyond plain actions. 

(159) This then is the purpose of the { , „ , ,^ , * , Y y„ x , „,„*, „, < 
Hajj (the annual Pilgrimage). Whoever ^^^^b^&W^v^ui^ul 
conceals this purpose which Allah has made ©uJ^Ui^fi 2jUJ£Jj lijjif \J$! ^ u^ K 
explicit in the Quran, and makes these 

assemblies mere rituals will be deprived not 
only of the blessings which come as a result 
of following the divine code but also of the 
support of those forces of nature which 
could assist him in the achievement of his 
goal (2:161). 

(160) It should not, however, be («•*, ,f- , #r *n\ K „**v i^f^ w y „ <, <, 
assumed that such a deprivation is eternal. blj -**** ^' * i M* b ,J *J ! ^'j W & ^ % 

This is certainly not so. If a person returns to «i£*3l 4^ 

the point from where he went off the right 

track, and takes the right one and makes 

manifest (the truth) he will once again be 

eligible to receive Allah's blessings, because 

He also rushes forth with all His bounties 

and provisions for that person's redemption. 

(161-162) But those who continue to . , ^ *- ,x , ^ , ,, „,, ,**> „, < 
walk on the wrong path till their death, will ^ ^ ■**** ^ jl jUi -** J ,yUj ljjfii W^ul 
remain deprived of divine blessings, the JJ£ <&k 5 E IJj di^X ®&&£\ uM% i^Jufc 
support of natural forces and righteous &"*& "st' ' l^ll 

human beings combined. Their ruin will not " WJ ^ a ^** Jj ^ ^ 

be alleviated nor will they be granted any 
respite (because the results of actions 
become manifest only after the period of 
respite has expired). 

2 - Al-Baqatah (The Cow/ Heifer) C3 *>^' V>^~ - Y 


(163) This occurs precisely as stated k^3\^$\'M^S%^l$$Z 
above since it is the law of Allah that governs 
the universe and it is His programme that all 
creation should receive means of nurture 
and advance from stage to stage (1 :2) T 

(164) Tf you wish to sec the laws of Allah JJjg « $ J$=**i u?'8% ci^lt # & & 
operating, reHect upon the amazing ; - Wtf^ 'Pll^f'* 3l i» *i^li 
machinery of the universe and how it has u**W^t^U>I^Lr , U!^U^!^d^(^! 
been created; how day and night alternate; -^ d? i* tfcj &S ^£>* ^*S U*$ ?J £S £& 
how such bi£ ships laden with cargo cross o* , s <v ivyi. ^ -s-*?. \s s\v < 11 .» *£' 
the oceans; how clean water descends from ** ^A*W <**-*» V^ Hj» SRU-U 
the clouds and gives new life to the dead 
earth. Reflect, also upon the manner in 
which species and varieties of animate 
beings are scattered through the earth; how 
winds change their direction in different 

\jh* seasons; and how clouds are marshalled to 
perform their assigned duties in the 

Reflection upon these natural 
phenomena can lead only to one conclusion 
namely, that creation has been planned and is 
controlled by a single Omnipotent Being 
This conclusion, however, is reached only by 
those who apply their mind deeply. 

(165-166) But there are also people who ± l 1 9 T**<*i£ i*Kif i \ *^ * A * $fi ** Kn > s 
ascribe Allah s Omnipotence to others and r _,„, , 7^ , __ _ ., _.i ^ * < 

obey their commands in the manner in UJJd *' M* U^ 1 uSjri >J ^iW> J^-l '^ t*!jJ ! J 
which Allah f s commands should be obeyed. ^gj| a J^l^^ilStS^ AS^Ifit v'j^l 
However, those who believe in the validity 9 *-?->• s\<*\\ \?<ss \^i\ ■*"* *\ * \**h <** ^i 
of the divine laws, adhere to them with * <^ ^ ^ W ^ ^ WW" 
absolute commitment, following no other ©ill^l 

laws, nor do they set up human beings as 
rivals to Allah (7:3). The former cannot 
perceive the truth until the results accruing 
from their wrong conduct become visible. 
At that time thev will know that Allah alone 
has sovereignty in the world and that the 
outcome of forsaking Allah's laws for others 
and deifying human beings, can be nothing 
but ruin. Then they will see how their leaders 
whom they followed were deserting them; 
how those from whom they expected 

2 - Al-Baqatah (The Cow/ Heifer) G3 ^^ ^~ ' * 

support were falling apart; and how their 
relationships were being severed, 

(167) Then people will ery out, "If the %\z%tfjfo%2L&Q$$0iQ$$£ 
hand of time could be turned back, we ^ ( ^ f/ ' >r/ ,^ ,,«*.< >u, ,, •..if 
would turn our backs upon our leaders as tttfcr3>* Uj -*#* »3S>»jrfW ^1^ dlj^ 
they have turned their backs upon us." When %$& <j£ 

the results of their actions are unveiled 
before them, they know that those whom 
they had considered to be their pillars of 
support, have reduced them to such a state 
of helplessness and despondency that they 
> are unable to extricate themselves from their 
' misfortune. 

How pitiful is their end! 

(168-169) Their leaders exhort them to ^ g& ^ ^ ^ ^ ^ |jg j,gj t (^t 

k create disorder in society, to safeguard only c •* , ' V tf , , ;„ V . ^ „ ,ij 

-their own interests and to hoard wealth. fkJ^^JAi U1Wj^J*W ^ J1 

They present their own views as if these 8^*2 ^C^l J^lsSSiitj 

were an edict from Allah. 

O Mankind, beware! Do not follow 
these self-seeking people who defy the 
divine laws and do not accept what they say, 

since they are your enemies. It is not Allah's 

command that you should hoard everything 

for yourself and create a society in which 

some pile up treasures while others have 

nothing to eat (9:34-35). Allah's command is 

that you should leave the means of nurture 

open to all human beings, so that everyone 

can take what he needs. Do not attribute to 

Allah what you have no knowledge of. 

(170) The only defence which these &T^$$ffi&\(^Y^J$&% 

(misled) people have for their unjust system 

is that it is inherited from their ancestors. Is 

this a valid defence? Be aware that the book 

of Allah is the only criterion of right and 

wrong, truth and falsehood. But they will 

never accept this criterion. Hence when they 

are asked to follow what Allah has revealed 

(in the Quran) they will say, "No, we will only 

follow in the footsteps of our ancestors." In 

other words, they will follow in the footsteps 

of their ancestors even if the latter lacked 

ei 1 ;&md&te$\tfm& 

2 - AJ-Baqarah (The Cow/Heifet) tZfJ" ^M %>*- - Y 

knowledge and wisdom and did not follow 
the right path revealed by Allah (5:104, 
10:78, 11:62, 11:87,21:53,23:24,34:43,38:7, 

(171) Such an attitude of blind imitation fr, A *•*-.<(>■ £*" , .1, v*T\^f ** * /i^-v 
reduces human beings to the level of a herd * Ua ' Jt ^ ^ ^^7." ?f ^ 
of sheep and goats led by a shepherd who ®U»wi$^J^J^^Tj$ 

has learnt some particular calls and words 
from his elders and uses them to direct his 
herd. Such are those who blindly follow their 
forefathers. They are deaf, dumb and blind. 
How can they be called human beings? 

convinced Muslims)! Beware of such an u '^ JJ ^ | J-**- a JJ <■* Sr^U^!^ >*i Le^i ^4fy 

attitude and note that these people, blindly ®<jjji2slf' '"* 1 

following their ancestors, have imposed 

upon themselves various self-created 

restrictions regarding what is balal 

(permissible) and haram (prohibited) Allah's 

law is that you should enjoy His bounties, 

partaking of all means of nurture save those 

things which are prohibited by Him. If you 

obey this law it will demonstrate that you are, 

indeed, obedient to Allah and accept no 

authority other than His. 

(173) Now take note of what Allah has 
declared to be haram carrion, 

(6:146), the flesh of swine and that which 7& -M & *& 2\ ^ & % &'_&%& <jfi 
has been consecrated to someone other than 

However, if you are faced with a 
situation when you can find nothing else to 
eat except the above and your life is 
threatened by starvation, then you can 
partake of what has been declared to be 
haram provided you are acting out of 
necessity and not out of greed or the desire 
to violate the divine law. This will not 
constitute a sin and your development will 
not be retarded. This is because your 
invulnerable faith in His absolute laws, will 
protect you and your potentialities will 
continue to grow. 

2 -Al-Baqarah (The Cow/Heifer) tz3 ?^' \>JT" ~ X 

^/(permissible) and Am* prohibited; as ^ ,^ %M ^ «, , .,>,,,. ^W „.* j^ 
mentioned in 5:3, 5:87, 6:119-120, 6:122, ^^^^^^^U#^(3^^^ W 
6:146, 10:59, 16:115-116, 22:30, and 66:1. ££&| $$ ^ ©Jjj JlSjft t^gg $ £$ 
Those who conceal this law and start .BjE^ltj^il^^^ffliM 
compiling their own lists of ha/a/ -^^> * ^w^r, 

(permissible) and haram (prohibited), 
assume divine authority and make it a means 
for attaining worldly gains. Though such 
people may appear to be very affluent and 
pious, they are preparing an inferno for 
themselves. You will see that on the day of 
' judgement they will not receive the blessings 
.which flow from adherence to the divine 
r laws and their potentialities will remain 
unfulfilled. This will be a dreadful calamity 
' and they will realise^ at that time that they 
had sold their human dignity for a trifling 
gain because they had traded Allah's 
protection for ruin by forsaking the right 
path for the wrong one. How foolhardy it is 
to walk towards an inferno of devastation 
knowingly! Those who do this overestimate 
their powers of endurance, for the ruin 
which awaits them will certainly overwhelm 

(176) Allah's book was based on truth t »*>* i -** -1i * k ^ <3f "tfi 1- <!■ i tff 'hi < 
and is free from contradictions. Misguided * ' , * UI «*»* «» ^ ^f,^.? ,7 * 
people, however, fabricated a Shariah and ©£**>$£$(*' 
proclaiming that this, too, was divine, mixed 
it with the book of Allah so that 

contradictions appeared in what was taken 
to be Allah's revelation. Such people 
invariably drift far away from the right path 
and head towards destruction. 

(177) The fabricated Shariah (civil law) ^|^ J3|J^|^jfe;'|fe 'ftfj t J3 
was nothing but a collection of rituals, the %^![ r'^^ ^ /V ^ f^ 
observance of which was held to be the «3'j cjM t» S^'-» 3*JJ5 j^U&C $y y*l (j* 
purpose of 4m (religion; way of life). This is » J^J) 35 a£3g jjflg j *J| ^ ^ $ flfli 
not at all the case. According to the divine x ,*,^ K ^ tai <l, t\4\ i s&<* i k ,1 L- •»■ T>|^ 
law, the essential purpose of /fa» (way of life) ^ 1^^ ^, _, | J /f fj,^ *** 
is not fulfilled by a mechanical performance l*£\j #!j*»!j $110 ^ (id^-^j ^JJ^ lii-** 1 ^*^ 
of rituals e.g., turning eastwards or *^£^ k #&Q$$k\ 3 'd$ 

2 - Al-Baqa»h (The Cow/ Heifer) C3 !L^' t?>" " Y 

westwards during j^/ (ritual prayer), but 

1. Eiman (conviction) (belief) in Allah; in 
the Law of Mukafat (retribution); in the life 
hereafter; in maldka\ in anbiya (prophets) and 
in the books revealed through the anbtya 
(2:4); and 

2, Following from the above the 
establishment of a system in which 
resources are made available to help those 
who: are left without protection or support 

^p> in society; lose their means of livelihood or 
are incapacitated to work; and cannot earn 
enough to meet their needs. This system will 
also provide assistance to those outsiders 
who, while passing through its territory, 
become indigent, and arrange for the 
liberation of slaves from bondage. 

In brief then, you should establish a 
system wherein members of the society 
adhere to the divine laws voluntarily and 
means of development are provided to ali 
who need them. You should honour your 
promises and commitments* If hostile 
forces confront you, then face them with 
steadfastness and fortitude, and do not let 
fear and despair weaken you. 

Those who follow this path 
unswervingly vindicate their claim to be true 
believers and they can rightfully claim to be 
upholders of divine laws (rather than those 
who claim to inherit heaven by observing 
certain rites which they claim is deen (religion; 
way of life)* 


against an oppressor (for the protectic 

human rights) also requires that punishment jjg ^ X0^ \^^ &\fX$i 4&X KjE 

is awarded to individual wrong-doers for &*rt<*\*"tf? 'W****' '"M <*i***f+ 

murder since without this safeguard, human *^M^^^J^tfJ*^ 3^ 

life, which is very valuable (5:32), would not 

be safe. In this context, the law is that a 

murderer be punished (Lc, he should be 

2 -Al-Baqarah (The Cow/ Heifer) LjLA 1^ ^>~ " * 

considered a wrongdoer not against 
particular persons but against the society as a 

In awarding punishment, the basic 

principles of justice and equity must always 

be kept in view and no distinction should be 

made between the great and the humble. 

What is to be considered is not the status of 

the person murdered or the murderer, but 

the principle of justice according to which 

all human life is equally valuable. (Regardless 

■ of the fact whether the murderer is a free 

k male, a slave, or a woman, he or she will 

t receive the punishment for murder and their 

respective positions in society will not be 

able to protect them from it.) 

Murder can be with or without intent. In 
the case of the former, the punishment is 
death (not ransom money) or, depending 
upon the nature of the crime, a punishment 
less severe than the maximum penalty (4:93). 
In other words, the punishment should be 
commensurate with the crime (42:40, 17:33). 
In the case of unintentional murder, the/ 
punishment is payment of money as 
compensation (4:92). If the heirs of the 
murdered person, voluntarily or out of 
goodwill, wish to forego the money or a part 
thereof, they have the right to do so (17:33), 
In this event, it is necessary that the wrong- 
doer carries out terms of the agreement 
faithfully and with good grace. In 
prescribing lesser punishment for 
inadvertent murder your creator and 
sustainer has been lenient so that your 
potentialities may continue to grow. But any 
person who acts high-handedly or unfairly, 
once an agreement has been reached, should 
be punished severely. 

(179) If youreflectdeeplyitwill become & ^^M^U^u^<^ 

clear to you that the law of retribution v * 

provides protection for your individual as 
well as collective life. 

2 ■* Al-Baqarah (The Cow/Heifer) I^tsT *yiJI *>j^ - V 

(180) As regards the disposal of one's Jsj| tg£ ^j ^ ^^{jg fflijf <JgT 
personal property Lt, assets allowed by the " * /„ ^,, ^V B p jF .^ „, ^ ,^ 'Jj 
Ni K am-e-Rabubiyya (universal sustenance), ©ctiSVUrU* ^faj^e^^lji^WJ 
the law is that when you apprehend death 3 
make a valid legal will for your relatives and 
others close to you. This is a divine 
imperative for all true believers (the 
distribution of inheritance will take place 
after the provisions of the will have been 
fulfilled (4:11)). 

(181) The will should be made in the c\^<A^^ *>* *1i i<k*\\X*<\<^ "^ <*** tit* f^* 

> presence of two mst witnesses (5:106). If a w " ^ ^^ ^ - - " v— ww ^^ 
person, having heard an oral will alters it, he &M& ft&* *&' 

> becomes liable (in the eyes of the law)- Allah 
' hears and knows all. 

(182) If a person has a reasonable fear ^1^^ 
that the testator has unduly favoured >^^^«r* M ^J' ■ uawu* 5 "*^ 
someone, or otherwise committed a mistake, ®>*£3-j j^ <w ui 
it would not be unlawful, i f he brings about a 
compromise among all concerned. This 
provision is from Allah who is your 
protector and nourishes 

(183-184) Self-control is a prerequisite ^^g^^g&^&lQ^ 
both for steadfastness and fortitude in the Y y ^jL ^,^[ ~S,uiW**''& J^ #**'&■> 
battlefield, as well as for establishing a just U^S^Q^^^^j^y^^iS^jMti^^^ 
and equitable socio-economic system. In %fot^Q$&'^\$&lS££&$JL 
other words, in case of a conflict between w/ ki $ #**? **< i^^ ^ffc **** j, >rf 9 \**< *iL 
yourphysicaldrivesandlofiyhuman^s, ^ ^ ^ '^Xlfe- 2 
you should uphold the latter. Furthermore, ©ujJ^joXjj yJiW j<± \±*y& TV 

you should habituate yourself to leading a ^ 

hard and laborious life. For this purpose 
fasting has been made obligatory for you as it 
was for earlier communities^ in order that 
you may live according to the divine laws and 
protect yourself from the pitfalls of life* 
Fasting is for a prescribed number of days 
(as fixation of time itself is an aid to 
disciplined life). If during Ramadan (the 
month of fasting) any of you is sick or on a 
journey (and misses some fasts) he must 
complete the prescribed number by fasting 
on other days. But if a person is neither sick 
nor on a journey yet cannot fast except with 

2 - Al-Baqarah (The Cow/ Heifer) TjlX S^Jt *>,_ „ Y 

great hardship and, therefore, cannot make 
up missed fasts, he should provide food for a 
person in need in lieu thereof 

It is evident that the condition of the last 
named category of persons cannot be 
determined by law. It is for you yourself to 
determine if you are unable to fast except 
with great hardship. If on assessing your 
i own condition you conclude that the odds 
I are even, then it is better for you to fast even 
if it is (relatively) hard for you, because the 
purpose which is served by fasting cannot be 
attained by providing food to another, 
provided you understand the rationale for 

(185) Here the question arises as to why • * \<*s k^ ^ ? f i*?u „, >, *j r ^ s\ *+,?■>* 

the month of Ramadan (the month of f^.V^ 
fasting) was chosen for this collective (as well V*> tl^J ***adi jieAjB^ 04& ([>•* \^j*li <i J*l 
as individual) exercise in self-discipline. The f^fy&Sg^JR&i&gJfffitf 
answer is that Ramadan is the month during ,v,/ K 1 4 . * ^f? K « t M f t*V y»\,v 3 \, 
which the revelation of the Quran began >^ ^ IT ^' U*WJ *^' Ws»b j— Jl^Jm* 

which shows all humanity the clear path ®ujj&51*)j 

leading to its ultimate goal, revealing those 

permanent values whereby one can 

distinguish truth from falsehood. The 

discipline learned through fasting is an 

annual training to remain in a state of 

preparedness for the accomplishment of 

this lofty programme. Hence a person who is 

at home during this month should fast. If a 

person is sick or on a journey, he should, as 

already stated, complete the prescribed 

number of fasts by fasting on other days. 

Allah wants to make things easy for you and 

does not want to subject you to hardship and 

difficulties. Mark again that fasting is not a 

mere rite. Its purpose is to enable you to 

establish on the one hand supremacy of the 

divine laws in the world, in the light of the 

guidance given to you (9:33), and on the 

other to enable you to nourish your own 

potentialities. i<x e&w*'*' ** 1i,v*<>\\< »■' » v '&' i-v 

(im Tn the confer of th« nhlioati™ tr> ^ $** **> ^ ] ^W& CfcU *W- *l> 

(186) In the context of the obligation to 

&wj J&ii5£«) ifeSj Q %$$ \yl£ a 

2 - Al-Baqaiah (The Cow/Heifer) TWJ ZjlJ\ %>j~< - V 

fast, do not think that by restricting the 
fulfilling of human needs to prescribed 
times and by abstaining from material 
indulgences, one is attaining closeness to 
Allah (as was believed to be the case amongst 
monastic cults)* (O Rasool (Messenger of 
God)!) When My devotees ask you about 
Me, tell them that I am close to them at all 
times. (This means that) when anyone calls 
upon Me to lead him to the right path, My 
guidance which is preserved in the Quran, 
^& answers his call* Therefore, tell them that the 
way to attain the nearness of Allah is to 
adhere to My laws fully, believing implicitly 
in their validity (7:56, 8:24, 32:15-16, 40:60, 
42:26). By following these laws they will be 
able to walk firmly upon the right path of 

(187) Take note that fasting is only from jg^^Q^^ 

dawn to dusk™ During other hours, eating ^J^^^^^^ ^ J£] 

drinking or having sexual intercourse with ^*** v^^^ju^^^^'^^ w^ w~ 

one's wife is not prohibited. The relationship tjKj ^jS3 4i)l l^jSu l]i^j &*jwtj epta * j£t Litj 

between the two spouses is a most intimate ^ ^ ^jjj, ^ Jgg j^JJ £££ J£ |££g 

one. Monasticism engendered the concept J fi [ •es^tft^p iuU l4 li-r^lt^t^-^Jr 
of celibacy as a means of attaining closeness U*4*^ I j tt*i«i V ^ ^ I (JJ^» W W l> ^ 
to Allah, but He is well aware of the ^y f ^il^ il^3 ^SUo^'Ci^l^S^ 5S ^ii^ -SjO^- ^i3u ^^^v^J) ^J d 
importance of the intimate relationship ®1'$j*JsL2 JSU' 

between spouses in fulfilling human needs, 
and also the perversions, fantasies and self- 
deception to which renunciation of marital 
relationships lead (57:21). Human beings 
may set unnatural limits upon themselves, 
but Allah's law rising above all such limits, 
dispels your doubts and anxieties and makes 
it clear that in the hours from dusk to dawn 
you are permitted to cohabit with your 
wives, as well as partake of food and drink. 
From dawn to dusk you are required to fast. 
If after dusk you are detained at your centre 
(of training or activity e,g, masjid [mosque]) in 

(7) In lands where the length of the day or night is unusually extended, reasonable hours of fasting may be 
calculated as is done for the performance of normal activities of daily life. This is why Allah has stressed the 
importance of human reason along with divine revelation. 

2 - Al-Baqatah (The Cow/Heifer) E3 1^' \>J*~ " Y 

order to ponder or resolve some important 
issue or problem, then you should devote 
your total attention to the task in hand and 
refrain from going home. 

These are the laws laid down by Allah 
regarding matters which have been 
discussed above. You should adhere to 
them. Allah explains His laws clearly so that 
people can fully understand and follow 

(188) (As mentioned earlier) always keep ,/*[,, g^ •r i T> | ^v uflt fy, ,**,•,• «$,& 
this fact in mind that the purpose of fasting ^^^^i^J^J^U^^^l IjBL ^ 

'is to create in you self-discipline by means of ®^£u^%Jty\i u^ilt JPftl^Sj^ 

> which you can distinguish between what is 
' lawful and unlawful in all spheres of life and 
to reject the latter no matter how strongly 
you are attracted to it. For instance, do not 
devout another's property or bribe officials 
to give you that which belongs to another 
person when you are aware of the 
consequences that follow from acquiring 
anything unfairly. The purpose of fasting is, 
thus, to develop your personality in the 
manner described above. 

(189) We have stated earlier that fasting "-w^ K k„ * M ^ •. ,& k « <* • ^My'* 
isduringthemonthofR^^^Thishasled ^f L t f^^t^ f^l^TT 
some people to think that some months are I^Ij B <j"t iy*j&JI cAK \a^» ^g &%J\ \jfo ^L JU ; 
auspicious and some are inauspicious and e&$^2i\\M\s%$&^\ 
they have referred the matter to you. O 

EmsooI (Messenger of God)! Say to them that 
it is mere superstition to call some months 
(or days) auspicious or inauspicious. In fact, 
specification of time is only to determine the 
calendar. The advantage of having a 
calendar is obvious - for instance, it enables 
you to know when the Hsyj (the annual 
international convention) is to be 
performed. Tell them clearly that 
superstition has no place in deen (religion; 
way of life). For instance, the belief that 
during \iajj (the annual international 
convention), the house should be entered 
from the back, and not from the front-door 

2 - Al-Baqarah (The Cow/Heifer) G2 j^Ji *y^ - 

is only a superstition. Righteousness is not 
associated with such rites. It is concerned 
only with the degree to which you adhere to 
the divine laws and with the sublimity of 
your character. Therefore, set aside such 
ignorant practices and enter houses during 
the Hajj (the annual Pilgrimage) as you do 
during other days. 

Follow the divine laws and live according 
to your normal routine. This is the way to 
achieve success and bliss in life. 

(190) Warfare is not permitted during <y ^^ >)$&%$$& Q$&\ ^ £j ljfeBS 
certain months (2:217, 9:36). This does not J ^ U ' JL ^ JJ ^^ " ^ ' ^f^, 2 > 
mean that in other months you can wage war ©t^^*J ^ 

against whosoever you like without due 
cause. The laws of Allah, and not your 
expediencies and vested interests, will be the 
determining factor in conducting war or 
concluding peace. In this context the 
fundamental principle is that you should 
only fight those who commit aggression 
against you and leave you no option but to 
fight (22:39). This war will be in the way of 
Allah i.e., for the protection of humanity 
from tyranny and oppression - but even in 
this war the limits of law must not be 
transgressed, for such transgression is 
against the laws of Allah. 

(191) When circumstances are such that jgj,^ ££ & Jj&J% JjSly <i£ i*j2& 
you are forced to fight, confront your ' . " , ' ,^,i,y, \>A\'^'AVA\' 
enemies wherever you find them, and expel ^W^v^jWj ^H^^^ 
them from the places from which they ^Q^V^^^M^^i^Ui 
expelled you. You should do this because 

tyranny and mischief cause more damage to 
humanity than war. However, bear in mind 
that We have declared the Ka'bah (the House 
of God) to be a sanctuary (2:125) . 

Therefore, do not fight in its vicinity, but 
if the enemy does not desist from fitting 
even in that area, fight back because those 
who do not honour accepted rules and 
regulations must be resisted. 

(192) But if they stop fighting, you also $&<?$.% SKgjSl $ 

2 ^ Al-Baqatah (The Cow/ Heifer) CS ^^' ^J"" " Y 

should stop. (The purpose of the discipline 
inculcated through fasting was to train you 
to advance when it was so ordered and to 
halt when so asked, regardless of the 
advantages to be gained by advancing.) Note 
that j if you adhere to the laws of Allah in this 
manner. He will provide you with abundant 
means for your security and development. 

(193) Observing these limits and ^<\^h Kit **»\\ *&*%<'*. *J&/1 ^jM-*- 
conditions set by aL, you should fight * W <i» **»<A»^^^ 
your enemies until you have dissipated the ^CAj^'^iflu'jO^ 
mischief they have caused, and created an 

environment where no compulsion or 
oppression is exercised in matters of then 
(religion; way of life) (2:256, 22:40), 

Whenever you see that your enemies 
have given up this mischief, you should cease 
to fight with them (because the purpose of 
war is to prevent forces of oppression and 
lawlessness from spreading and once this 
purpose is achieved there is no need for 
further warfare) ♦ 

(194) If there is a break in warfare, the ^*l m u #r^„ * \**\s ^\, ^ 9 ^j, ,>^ 
chances for peace and reconciliation become ^^^ iJT ^^^ J -* -^ ^^ * -* -^ J *^ 
brighter, For this reason, some months have aul WJ ^SjLe tf J»l L» J^ ^5* 5i»li ^JU J 
been specified in which war is not permitted. e^sSl f£ Sit fit S3ctJ 
However, war is between two opposing < 
parties and cessation of war must be 

reciprocal. If one party violates the * 

agreement not to fight, the other is released 

ftom it automatically. In short, adhere to the 

laws of Allah in all matters believing that 

those who do so have the support of Allah 

and are rewarded with success* 

(195) Wars disrupt the economic system *fc%tgft ^^M^ftZft 
of a society. This must not happen, w^--ys .. *- -«„ w=* v ^ ^ 

otherwise you will be ruined For this , ®tife?^l Q^ ^' u! 

purpose place your resources at the disposal 

of the system established by the civil 

administration. Allah loves mohsineen 


(196) It is obvious that continuous t '1^ -"-^MK* *£» »f*Kjt 1 ****\v$"\\\ M> 
struggle is required for the establishment i^^TTL 6 ? ^^ W; 

2 - Al-Baqarah (The Cow/Heifer) LJ+T *^M' \>*r^ - Y 

and consolidation of a system of law and $-$^$^&%^<^&&%$\&J 
equity. For this purpose, it is necessary that ,, „„->.iss „s\, <»*->' ft "Vt ""i«,>a* ffcKa a". 
you should have periodic meetings, such as ^^*™ ^ ^ «<^~ * 7^ ^ ^"^ ^ - - s 
Hajj (the annual international convention) llj £j£<! %J\ i^Sl 4*15 jiL^j J^:^ c/** ^cgj^JI 
and [/»» (special, emergency conference). ^£ &{<$ j J# ^JJi %g fc£ Ilk ^5 

The venue of these meetings should be ' \ { , , f t , ^ ,?,,, „, ,* ^j , * 
the Ka'bah (the House of God), which is the W 1 ^^ <uilul!>M 4J>Mj J^sWH« 
centre of your system. If at any time you are 
prevented from going there you should send 
whatever you can, as offering to be used by 
those who have assembled there. To 
(^maintain homogeneity with this assembly 
you should perform similar rites to the ones 
performed by the assembly, e.g., do not 
shave your head until your offerings have 
reached there, but if you are ill or have some 
ailment in the head then you can fast, give a 
donation or an offering in lieu of shaving 
your head. 

In times of peace when you perform 
Hajj and Umra you can take your gift with 
you. If you cannot afford to take a gift, fast 
for three days during Hajj (the annual 

international convention) and for another ^ 

seven days upon your return. This is for *4 

those whose family is not in Makkah. ^ 

Note again that the purpose of these ^ 

meetings is mutual consultation for the ! 

consolidation of the divine system. As far as <g 

rituals are concerned, their purpose is to 
create homogeneity amongst the members 
of society. Beyond that they have no 
purpose, they are not an end in itself - and 
whoever considers them so, should 
remember that the result would be sheer 
destruction as the law of Allah is severe in 

(197) The timing of Hajj (the annual £ 3, ^ gj, t£ J,« £ **$* *£$%% 
international convention) is prescribed and n _ „ , A'*\"i.-''h i y \\" &**''i 
known to all. Whoever undertakes to ^^^e^**Ws ^^uU*^ 1&-* 
perform this duty should be careful not to do e Jffi) ^,5 g$IJ i J$&\ $\'j£ £G IjiSK 

anything demeaning or obscene e.g., use of 
harsh or vulgar language or unnecessary 

2 - Al-Baqarah (The Cow/Heifer) Tj^T S^jJI Sj>^, . Y 

wrangling. Instead he should do whatever 
good he can (22:28)* He should also possess 
enough means to meet the necessary 
expenses of travelling to and from Makkah 
and to maintain himself during the meeting, 
O men of understanding! Be mindful of 
these instructions. 

(198) Keep in mind that the mutual , a ,* :<|rd<^^ * a rf ><>«* ,f ^* .ftf ^< 

consultations which take place during these ^C^^ °Z 

meetings do not exclude discussion of lit J^ U) ^jJ^I j ^Ij^l j^^l ^ il Ij^Jlli i^i> 

business and trade as well as other economic @mS&| ^J^IS t*S 'JiXl T 

* affairs of the ummah (the Muslim fraternity). "' '"" ^ 

When you return from Arafat where 
kyou have been introduced to one another, 

assemble again near Mu2dalfa and reflect 
*upon the various aspects of the divine 
9 system. 

We are giving you these instructions in 

detail because before Islam you were 

ignorant of the purpose of Hajj (the annual 

international convention) and Umra (special, 

emergency conference) t 

(199) When the proceedings have /i| tf| /i M ^vy ,k„ <ya >** * *>*M'S 
ended, you should return to your own lands *»' ^ ^ ^^ ^! ^ Ul **> ^j^ j? 4 
(without feeling that you are any different B^^jJJ^^fe 
from other people) and think of ways to A± 
make your ummah (the Muslim fraternity) <J[. 
secure and self-sufficient according to the j 
programme settled in the aforesaid ffj 
assembly. This way, Allah will surely bestow * 
His protection and rahma (mercy) on you. 

(200) In earlier days during your <g $£$&£& ^ ■&&££ ffi 
assemblies you used to talk about your ^ Jr ^>v^-r^ ^ ^^.^^>^ uo 
ancestors boastfully. (Your talk made the gi^tfKBfr^^ 

common people feel inferior, so obviously eS$L V 

they could not participate in it.) Now on ' 

return from the assembly you should talk 
about Allah's guidance instead. Moreover, 
people who consider worldly gains an end in 
itself do get such benefits, but have no share 
in the hereafter. 

(8) Arafat: a vast open flat ground in the suburb of Makkah where pilgrims spend the 9 th day of Dhul-Hij jah 
during Hajj. Muzdfdfais also a well-known place close to Arafat 

2 - Al-Baqatah (The Cow/Heifct) fVj *w' t£>" " Y 

201-202 You will find two kinds of \$^&y\$^ 
people in the world: the sole aim in life of the „ , ^ K ±\J*?\** <*> < >*1. 'ft t ftlt + \<* 
first kind is to find prosperity in this world V ** -» *—*«.« -w ^ ^ . 
and they do not even think about the ®V^?' 

hereafter; the other kind, however, yearn not 
only for bliss in this world but also to be 
protected from disaster in the hereafter. 
Both kinds shall have what they have worked 
for. According to Allah's Law of Mukafat 
(retribution), each human action produces 
its result simultaneously although the latter 
y may not be perceptible for some time* 

(203) TheH^(the annual international *J|$^g* ^^^ a ^^3&|| J 3i^J 
.convention) assembly should be for a ' *" . k ^ v V^^^ v r 
'prescribed number of days. If anyone has to !*W5*uIMj 6*'^ W-A 3*j*u^^* 
> depart due to some special reason, he may e^j^^JjjSt 
' do so after two days and if anyone wishes to 

stay longer he may do so provided what is 
done is in the interest of the divine system. 
And remember that one day you shall all be 
gathered unto Him. 

(204) Again you will find two kinds of ^%\^^\0\^i^^uM^ 
people in the world. The sole objective of ' \" jl &&'"'** ¥*i 
life for the first kind is to seek worldly gains. ©^Ujf I oJk*J ^ Q, 
They speak of worldly affairs so persuasively 
that one is fascinated by thek talk. They 
repeatedly sweat by Allah in order to 
authenticate what they say, though their 
hearts are full of enmity towards the divine 

(205) When these people gain power, ^J^^I^l^SjQosSltj J^ (jSlSfi 
they spread chaos in the land destroying "" ,„, , '<j'4f 
fields and human beings, Allah does not like ^^ ^ ®» 
what they do (27:34). 

(206) When they are asked to abide by ^ ^ Jj^ gj, « <tf jflj $ Jj jg ,<jj 
the divine laws, their power-intoxication and ' - > ' ^ 
false pride impels them towards greater ©s^ lt^j 
destruction. Their end is utter ruin (27 : 1 4) . 

(207) The second kind dedicate Wft^l^i&l^^^u^ 
themselves to accomplishing Allah s ' " ' ., ^ 
purpose, and gladly make whatever sacrifice e 5V? J V 
is necessary to attain that goal. These are the 

people who have the support of Allah's laws. 

2 - Al-Baqarah (The Cow/Heifer) JVj V^jJI \}j~, . Y 

(208) O Jatnat (group)- u^Momnem (the J^ g^j ^M Jbll (3 IjtSt IjSf 2^1 C$5 
convinced Muslims)! You should adopt " > ' ' tfJ ^ v jW^ijT h ^u 
Allah's system in its entirety and also eaij»jk^^-Ul y^l 
continue your struggle until it is 
accomplished fully (2:85). 

Do not follow in the footsteps of Satan, 
for he is your avowed enemy, 

(209) We have given you the code of life &> s *i t ^< ^r» i^ .* i ^ ?ttjr> f^ s " ^ * ** il> * f 
in clear terms. If after having received it, ^ r w - • ^ ^ -^*- w^ 
your steps falter from the right path, do not lF Ui£> 
think that you will not be held accountable 

<^p for your actions, like others, you will also be 
^f^ judged by Our Law of Mukafai (retribution) 
s4^ which prevails over all. 

•"* (210) When it is said to your advenes jrtj^y Jflf ft ftj^ Af$ ^/K 
that the consequences of your actions will be ^^ J^h* u* ^" y « ^^u w i ^ ua^ w 

ruinous, they assume that the final ©jj*jl^yjJJl<JJj j*3iS&* 

judgement will be delivered by Allah and His 

malaika (celestial forces) appearing in glory 

amidst the clouds. Tell them that this is not 

how Allah destroys wrong-doers. The 

natural consequences of wrong actions take 

the form of destruction. 

(211) This is corroborated by the history ^ wj .*, ^ ^ ^^g £ ^ -p % ^ 
of the Bam- Israel (Children of Israel). When ** °^ ^ ffl * ^ff** 1 ^ u*'-^ «* <> 
they adhered to Allah s laws they were ^l^lojgw^!yy*>U-U^ti>54jal 
prosperous, but when they repudiated them, 
their blessings turned into disgrace and 
ignominy (1 4:28) . 

(212) Those persons who seek only ^^i ^v1i ^ ****:K'PiZi\ £ ^fi i 'TV* ><?t *»* 
worldly gains as their life's objective find Jy+£\, ,,J7 ^~T ,J^< i,**, 
them most alluring and they mock those J&± i«3 li^ l& ^5 ^3^*' ^5 ^S* S^' 2^ 
who, seeking higher values, appear to them ©utL> 
to be lacking in wealth and strength in the 
initial stages of their struggle, because they 
do not use foul methods to get worldly gains. 
But ultimately, when the divine system is 
established, the latter will gain superiority 
over the former and receive bounties much 
greater than their adversaries. At that time, 
this reality will also become clearly known to 
all that, the people who want to acquire 
wealth in accordance with the laws of Allah. 

2 - Al-Baqarah (The Cow/Heif«) ]TiE2 V^-iJI *>j— - V 

are bestowed wealth beyond counting. (This 
is sheer ignorance of man that he, in the 
initial stages, gets perturbed due to some 
hardship and adopts dishonest ways, and 
thinks that he will achieve great success like 

(213) Not only the history of the Bam- >* »** ^ £u n i <*<"< ^i> i> t,s{ ii/,i /^ 
In* (Children of Imel) but that of *?»?££ ^ J^!l^X^ ^ 
humanity at large bears witness to what has krf UP^J ' WH^y J)ry 4^1*4** UjHj ^(jij^j 
been stated above. As mentioned in the story £ ^J ^ gjjf £J^} | ^ Jjg^ £j ^ gjg£, 
of Adam (2:30), originally mankind was a 

themselves (10:19) and since these 

differences could not be resolved by means 
^f^of the human intellect alone, Allah sent a 
db> series of £#£/)/£ (prophets) and books for this 

purpose, who would give them glad tidings, 

provided they lived together as one family, 

and warn them about the consequences of a 

disintegrated society, and resolve their 

differences in accordance with the revealed 

book. After the departure of the anbiya 

(prophets) who had accomplished their 

appointed tasks, their followers again 

created differences amongst themselves in 

their desire to outdo and out- strive each 

other. Those from amongst them who 

followed Allah's guidance were able to 

resolve their differences. This is how Allah, 

according to His laws, shows the right path 

to those who seek it (2:136, 3:83, 3:183, 

16:92, 57:25), 

(214) O the convinced Muslims, the ■ ^ ,* A * v ^K^<<rtii f *t *<*i* * »f 

ideal social system which will be free of ^T^ 

dissension will not be created without great ils*^ Jj^ &* SyJj ib^S £Uu\j*&2* ^JaJIj 

hardship and difficulty. Those who e^^&^^Jt&&lQ$; 

established this system earlier, met with such 

formidable obstacles that they cried out, 

"When will our efforts bear fruit, O Allah 

(3:141, 9:16, 13:40, 29:2, 33:10)?" You will 

also have to confront similar obstructions, 

but be sure that your efforts will be rewarded 

2 - Al-Baqarah (The Cow/Heifer) G3 \**^ \>Jr~ - Y 

as were theirs. 

(215) The first stage of your struggle y m „ , ; vvi> ,* .,*.* <Y ,,,*^ 
involves financial sacrifice. O Rasool <&$&&* U*^1U J* ^ 1*U ^jU 
(Messenger of God)! Your companions ask u* Ir*" k* <^*-Jl ^fj Lft^+J'j cS^'i U^^l* 
you as to how much money is required and ©I^^^ImS >^- 
where it is to be spent. Tell them, that the 
programme will be initiated within a circle of 
persons needing your help e.g 4J your parents, 
other relatives, those who are left without 
support, those whose running businesses 
become immobilized, and wayfarers, Allah 
will take note of whatever you do to help 

(216) During the next stage of your %<&$$$ J%*£&&3&2&C£ 
struggle, you may be asked to sacrifice even ^ J " ^ H . " w^VsH 
your life. Under certain conditions, war is ^l5^*^lj ^^^^^Ij^uIlS^j ^AJjft> 

^ made obligatory upon you. It is possible that eMj32$j 

this obligation may seem burdensome to you 
but you must not let your individual feelings 
determine what is good or bad for you. The 
criterion for determining what is good or 
bad is the value system revealed by Allah, 
What might appear to you to be good may be 
otherwise according to this criterion and 
vice versa, Allah alone knows what is, in 
reality, good or bad. 

(217) One of the conditions under fe*jS&?$$*&& J $\^J t &j& 
which war is permitted is that it should not l£\?* ff t ^ if V ^! i^T' 7,\t 
be waged during the prohibited months. But, -2» ^* fi*T #2jj J ^CT*^Gft 3K^1 J^l <!£ 
far more serious crimes than waging war ate J^J^^g% {$& % ^jJsSil & *$\ Si [J z ^\ j^ 
preventing people from foUowing Allah's ^j£*^;^|&|^^jf 
laws, or rejecting these laws, or fightingm the »' ~^T f '5 , Z f< ^f^ 
sanctuary and expelling those who have 4 ^^' """sP- ^VjU j5& j*j 
sought refuge there. Your adversaries will ^\^i^ ^\^\^7lM%^\ 
not desist from war till they turn you away 

from your deen (religion; way of life), Beware 
that the actions of those who do so and die 
in a state of kufr (denial), will be rendered 
waste and they will suffer ruin in this world 
as well as in the hereafter (5:54). In fact these 
people ate destined for the fire and will abide 

S 9 f*+ 

2 - Al-Baqarah (The Cow/Heifer) C*2 *A^ t>>~ - Y 

(218) Contrary to them, those who itfKit L*/ ^K" WV *\ -\'\*"\'\A\ n\ 
believe in the divine system, who undertake ;; ;^ ,7/ f V^ ;,,;; 
H#>a (migration), and who struggle hard for @ M?j J& *&U ^ <*>j<jj£2 
the cause of Allah, are the people who can 

rightfully expect Mali's blessings and 
receive them. 

(219) O Rasool (Messenger of God)! > \£\\>.\"£»>t«l\X' *• *1*j. "V "Jt < -i'#" 
Your companions ask you about the use of ^ 7 Zt^ft T^S f^^^f>^ 
those things which benumb the human <J* *<JJ$ ^ti £&3&4j ^Cfwj i* ^*ff Cg2}i 
inteUect e.g., wine and about easily acquired ®u^J^^\%&\QQQ&'j£\ 
money. These things are beneficial to some 

degree but the damage they do is far in 
excess of the benefit. 

They also ask you as to how much they 
should spare for the help of others. Say: all 

that is surplus to your needs* 9 ' (7:199). 

In this way Allah makes His laws clear to 
you so that you may reflect upon matters 
relating to this world as well as the hereafter. 

(220) And they also ask you about those ,rf 9 j > , ,\t ± Of, , ^A^y ±~* lv k* t » * 
who have been left alone e.g., orphans. Tell *? "^ £ ^ ,f ™,^* ^ 
them that the best thing is to set their affairs <J* O^m' i*J w£ *jt$G& Jii&IS ylj *!£ 
in order and if you wish to manage them ®^'^^\^M^T^\^^^2\ 
conjoindy with your own kindred, bear in 

mind that they are your kindred and Allah 
knows who are muslibsen (those who 
promote order) and who are mufsideen (those 
who promote disorder). 

(221) If Allah had not given you such _f .5 * s »*;*" |«'ff'i<s v k*> V »*,, >&.a, 
guidance you would have faced difficulties ^W^^^J W*^^tli"Mj 
(2:185) but beware that Allah's Law of 5* SSl&E J^ te&fllkS fi 'iS?T* 

Af«*4& (retribution) has control over all 2>K*jSl Jl t&jj d&f 'jSfffjS^jU u*!£ 
things, based on wisdom. p.; t > %*,, ; U /J- #~ , 1/^ 
The ideal social system which you wish ^ ^ ^ J *»** ^ ] > ^\£}J*t 
to establish should begin with your family ®£jT5=lS*I 

life. Here, the fundamental question is what 
should be the criterion for the selection of 
spouse. The criterion should be unanimity 
of ideology and purpose. It follows from 
this that a Muslim man should not marry a 
mushrik (polytheist) woman until she accepts 

(9) This will be done when the Quranic order is established and takes upon itself the responsibility to 
provide means of sustenance to all. 

2 - Al-Baqarah (The Cow/Heifer) JVj *^M *>r~ - Y 

Islam. A Muslim woman who is a slave is 
better than a free mushrik woman no matter 
how pleasing she is. Likewise, Muslim 
women should not marry mushrik men until 
they accept Islam. A Muslim man who is a 
slave is better than a free mushrik man, 
regardless of how pleasing he is. It is evident 
that marriage between persons of differing 
ideologies makes family Hfe a veritable hell- 
On the other hand, marriage between 
spouses with a similar ideology creates a 
h paradise-like family life. Such laws of Allah 
bestow on you a happy home life and protect 
you from various unpleasant things. You 
should keep this law of Allah in mind while 
. deciding such matters. 

(222) They ask you about (sexual ^ ^ ^ ^ ~ $ ^ ^ jgjgjj 
intercourse during) menstruation. Tell them ** -, * rj , "* ^ 
to refrain from it since during this period u*C^A*eiSMii? ua^tf^&M^J Ufts^ 
women are not in their normal physical &Q^^\cJ^Q0\ &/M &'&\ $P* ££> 
condition. When this period is over, 

approach them in the manner suggested by 
Allah's natural law. 

If you did not act thus before, do so now 
Allah's law approves of those who forsake 
the wrong path and adopt the right one. 

(223) Your wives are like a land which *j£^^ 

produces a harvest You should cohabit - " ' ^ hi*'vAt*%iPi*r^\\tfy 

when both spouses desire to do so. But keep ectt^'jsk 5^>j1 !>*Wj *B1 !*«lj 

this in mind that procreation is not the sole 

purpose of life. You should also see what 

you have sowed here is to be reaped in the 

hereafter according to the laws of Allah, You 

should keep in mind that the hereafter is a 

reality and glad tidings are for those who 

adhere to Allah's laws- 

(224-225) There are some people who ~ ^ ^ gg ^^j yj ^ fig £ 
when asked to cooperate in doing virtuous J^^.,,^ *<f -V^'V* Pll 
things, acting rightly and promoting peace JEM 4 A ^UW& J M* ***•< -^ <j-W 
between men, say that they have taken an ^^j^h&^&^^Q^^^^ 

(1 0) The Quranic references to slaves relate to those men and women who were in bondage in Arab society at 
the beginning of Islam. The Quran abolished the source of slavery (47:4) and gave instructions for the 
gradual liberation of slaves who were already there, or their absorption into Muslim society, 

2 - Al-Baqarah (The Cow/ Heifer) L^iJ 1^' 1>>~ - T 

oath not to participate in such activities. 

Allah holds you accountable only for the 

oaths taken with serious intent and not for 

frivolous oaths. He is forbearing and 

provides protection. 

(226-227) Keeping this principle in 

mind take the case of those men who vow 

not to go to their wives. They are given a ^j^^^^^\j^!^\^^^^a»jj^^ 

period of four months for reconsideration. 

If within this period they choose to resume 

their relations they are permitted to do so. 
Y^This provision is from Allah who is Ghafoor 
Y* (forgiver) and Raheem (merciful). If they 

decide to dissolve their marriage (they 

should proceed in accordance with the 

divine law, as described in - 4:35) , most 
^certainly Allah is all-hearing, all-knowing 

(228) Divorced women should not >< **<\ & ' v <^ v£ &\£ -j <-^^>^f^ 

remarry until they have completed three ^,^;^ 

menstrual cycles* Those who do not -saK ^iu &$k Criii Oi^J i alll (3**- t u^ 

menstruate due to old age or some physical ^lit gSCT yl ^Ji (J ^ j^ 0S&K >!J 

disorder should also wait for three months tf * .^ K ^ ^,^ f „ > , < ,. t ^,^ j 

(65:4) and those whose marriage has not &&* O^J ^^ C*^ lS^I J*5 £^ | 
been consummated have no waiting period, ®ja&%£ illlj ^^*ji 

(33:49),) If a woman is pregnant she must 
make this fact known. (The waiting period 
for a pregnant woman is until the delivery 

If the dissolution of marriage was 
initiated by the husband and he wishes, of 
course with the consent of his wife, to 
resume the marital relationship, he may do 
so even within the waiting period. 

There is no waiting period for the 
husband - this is the only advantage he has 
over the wife who has to wait for three 
months before remarriage (the rationale for 
this is obvious). Excepting this, the rights 
and responsibilities of men and women are 
the same in all spheres of life. These laws 
have been prescribed by Allah whose power 
blends with reason and wisdom, 

(229-230) Take note that when ^^^s^SC^^ 

2-Al.Baq a rah<TheCow/Hcifer) C^3 ?A" t>>~ - Y 

dissolution of marriage takes place for the ^I^^^J&^i^l^fjS 
first time, it is possible either to finalize the , , ;. ,f ££- , " ^ 

dissolution or resume marital relationship. ^ Ms*- r^ jp 4W *j0*- 43J ji^j^ y^ $ul 
According to law if marital relationship is SJ£ ££ <# 'G^^i Al ^ £fc ^ ^\ 
resumed and dissolution takes place once J£j^3^[^^ ^^^, 
again, then also it is permissible either to , r~^ f x^J^ r ,J^ 
finalize the dissolution or resume marital ul^L^uTC^f^^E^w^ffilljj^ 
ties. However, if marital ties are resumed and \%& $} ^jJJ. .JfljJ ^| ^ Gtf ul & 
dissolution takes place for the third time, " ' ' ~ sM*c ,4 

then remarriage is not permissible. The only ©UJ*^-£rti 

exception to this is as follows: if the woman 
■s^p marries another man and dissolution takes 
place, then it is permissible for her to 
remarry her former husband. These are the 
limitations imposed by Allah's laws, do not 
transgress them and whoever does so, would 
be held guilty in the eyes of the law, 
(Dissolution of a marriage is a serious 
matter and should not take place without 
due consideration.) 

In the case of dissolution of marriage, 
you are not permitted to take away anything 
from what you have given to the \rife. But if 
this factor becomes an impediment to 
dissolution of marriage, the wife may agree 
to forego what is hers. These are the 
limitations imposed by Allah and explained 
clearly to those who understand and have 
innate knowledge. 

(231) When the waiting period of ;f ^ yfcfc ^ ^jj ^ ^ % 
divorced women is nearing its end, it should ', ,\U ^7 J^T T^ 

be finally decided whether or not they 2&^%^0&&fy)$j'<4&i&y>£ 
should be retained according to the law (this A\t^\;%\i%^A\^\\^t^k^^^^ 
decision should be announced in the , ^ g^ Jj f £ jgg ^ ^ *4 
presence of two witnesses - 65:2). w J *^ K ^*^ J ^^ U^- ^ Oj 1 i ^J j^- 

If they are retained it should not be with @ %»'%& Q% *^ STl]3fc G *& W& 

the intention to cause them harm or to 
transgress the limits imposed by Allah; 
whosoever harms them will, in fact, harm 
himself. You must not make a jest of the 
divine law. It is a blessing from Allah that He 
has given you this code of law and explained 
its underlying purposes, and He advises you 

2 - Al-Baqarah (The Cow/ Heifer) G3 *^V' t>J— " Y 

to adhere to this code and always keep in 
mind the purpose behind doing so. 

(232) When divorced women are ^^jU^^^^^^ 
neanng the end of the waiting period and ^ ^x,^, ,- r , 
both spouses desire to reunite, you should wo t>* k «** ^ ^j^V^^-M^^Wl 
not create hindrances for them. This counsel ftg ^fj J3 (jjf^^i ^I^G ^ u#J5 Jl* 
is given to those who believe in Allah and the ^ ,?& * , *>*, ,*>»> 
hereafter. If you follow it, it will lead you to ®u***> J-*w J-*** 
decency and purity. This is the law of Allah 
who knows all, whereas you do not. 

(233) In case of dissolution of marriage, ^j , <^a **\ >f « *u* <& i'VM 'iv^ i li-V 
A the mother should suckle the infant for a f ^^^^r^*^^^ 
"maximum period of two years (46:15, ^ ^J^ ^^5 6^3j ^ ^W <?I ^Li?l 

31:14). If she does so, her maintenance jj <$£ % t^i&S $2 5 1£j 5l u^ uJS 
becomes the responsibility of her former ,•• ,,* **- ^..r ,r/^,|i *> ^?i <>,• , <„ 
husband who should provide for her ^jf £<£> J [^J^^^^* 
according to his means. Neither the mother tjw>LJ <jt J3*j I (jji ^U^ rW ^jj^j ^4 
nor the father should be made to suffer on [rfg ^^rj^gj^lt 1^1 jig f% %j<^ 
account of the child In the case of the " '* £fi7 ^ 9 wjV ^ . wtf.-f S|j ^i \ 

father's death, the responsibility for e^u^^l^l^j^ 

maintenance devolves upon his heirs. 

If both parents agree, the suckling 
period may be terminated earlier and 
arrangements may be made to have the child 
suckled by another woman. If the suckling 
period is terminated earlier the full amount 
of maintenance promised to the woman 
must be given. Be mindful of the laws of 
Allah who knows what you do. 

(234) The waiting period for widows is ^ -gjg jyjf &$£& C$# Q$£ 
four months and ten days. When this period ,, , J£,, ,,, ,, „ ,** , * w ,<,?,,, ,,, *„,, 
is nearingits end, they are free to decidewhat Wi4^ rW ^^ ^ ^,^1 *?'t 
they want to do. You are not responsible for e%£ (jiCu tj 5Si|J v *jj5*J^ &ts^3 S^ 
their decision. And Allah is well aware of 
whatever you do. 

(235) During the waiting period, you n^jf^l^^^^t^^flifi 
cannot marry that woman but you can 

consider the possibility of marriage inwardly ^W'j^Wj^^^^^^ >*■*! 
or let her know about your wishes by % J£ $$ jjjjj g5gg %$$& f£ t£ (JjfSl 
suggestion. Do not however, hold out any ^gj H K JK 2jl fit iStlJ ^T *^l 
promise to her in private except in - * " t ..,^M. tf fl»f VE *,,Vrf: 

conventional terms nor resolve on marriage e ^fcb > j* 86 «• u ' I** 46 'J tajt>»« 

until the period prescribed is completed. 

2 - Al-Baqatah (The Cow/ Heifer) C3 *pJ' *^>~ - Y 

Allah knows what is in your mind. The 
purpose of this directive is to protect you 
from the harmful consequences of 
unrestrained behaviour. 

(236) In case dissolution of marriage ^ifjfl^^ 

takes place before it has been consummated ^ ^ ^ .^ ' ^ ^; ^ ^ , 

and the dower has not yet been fixed, you *j^ j$M J^j Ej^3 &&*» lT &*^*3 *<U^ 
should still, as an act of kindness, make some ©yLjJl <J^ 11^ *Lij^l U-E 

provision for the divorced woman, 
according to your means (33:49), This, in 
fact is the duty of mohsineen (beautifiers), 

(237) If the marriage has not been *m *£*** ^ <1^ »f 1*5 ^ £1>*:~1l *K 
consummated but the dower has been fixed, y ^ * ^ ^ # € ^ , ^ , , < , ^ < 

. you must pay one-half of the dower in case *M W 1 WW U>* t»l 3 U^j* U <m? <L^ 
of dissolution of marriage unless it be that Qjfi\ g2 £ \5l§i) v5f >SS yg V© B ^ 
they forego their claim or the party ^ ^ ^ iV^t^ ^ t " I v ffi J> 

concerned who has initiated the divorce "" * 

foregoes the claim. And to forego what is 
due to you is nearer to iaqwa (attachment to 
Islam), And forget not that you have to act 
with grace towards one another - surely 
Allah sees all that you do, 

(238-239) You should fulfil the 9 ^ s>^i i y**ts d IkilJI "Alir -Hll Sl^L- 
responsibilities which have been prescribed w - JSz^ ^^ TV* ^^ J *y?*s< * ^ 
above. However, this is not all. There are BjO* U ilil IjjBSjSy \i^%Uj^%.^J^^ 
other responsibilities which are more crucial omC^ $ Mj$ 

to the Ni^am-us-Sala (the Quranic system). 
These responsibilities should be fulfilled 
according to circumstances prevailing 

during the state of danger or peace. Allah 
has given you this guidance - which you did 
not have before. 

(240) Reverting to family laws, men s i^<? +** rf W I***? ***&* *fi • *$-*? ^vV 
should leave a will behind, staing that thek ^ j^ **! Hl?Zl„ £ f^ 
widows should be given maintenance for a ^jRk f^i S* tffj* £u ^W^- cjj^l JiU& 
year without requiring them to leave their ^^^^ 3 h ^^^^^^^^X^ 
homes. However, if during this period, the " ~ ~* " " 
women, of their own accord, leave their 
home and make a decision regarding their 
future life, you are not to be blamed for it 
And remember that these laws are given by „_^__„„™ 

(1 1) If these two verses refer to formal prayer It would mean that during a state of danger normal formalities 
may be suspended and prayer may be offered afoot or mounted as practicable. Details about prayer are given 
in 4:101-103. 

2 -Al-Baqatah (The Cow/Heifer) T%T *>^l %>?— - Y 

Allah Who is almighty, wise. 

(241-242) Provisions should also be ^^^| j£[£;v&a>£ J&& 
made for divorced women during the ' " t •,* ** V" ^* *W*l 

waiting period as stated elsewhere (2:231, ©u^iU^felJW^I 

65:1-2, 65:6)- Thus Allah makes His 
commandments clear to you so that you may 
be able to understand them. 

These rules constitute the limitations 
imposed by Allah (it will be the responsibility 
of the Quranic order to devise the working 
details thereof). 

(243) It was mentioned earlier (2:216- .- **\\*f *Mf s '^ * F * *i iJP "^ ^ -1i ft"* <? 
218) that you will have to confront mighty f ^ ,,^, ^ tf ^ ,„ ,> J#1 ™ 
forces which stand in the way of the tT l^-* jjJ 4iil u! ^^1^ ly^ ^!^J JUj 
establishment of the divine order. To ©<K^lJu?®l^cSjLtf 

t< v confront external problems successfully, it is 
^necessary that domestic conditions should 

be conducive to peace* For this reason, rules 

relating to the organization of family life 

were given (2:221-242), Now let us return to 

the original subject. Have you pondered the 

case of those who, though thousands in 

number, left their homes and ran away when 

they were confronted by the enemy? 

Because they were afraid of death, they were 

overtaken by it. This happened because they 

forgot what the secret of life is: only he lives 

who is not afraid of death (2:94) and one 

who runs away from death, is overtaken by it. \ 

When they understood this secret and 

provided the evidence by confronting the 

enemy, they were infused with new life* This 

is the basic law according to which 

superiority is given to some people but most 

of them do not appreciate and do not feel 


(244) Therefore, O the convinced ©^^fi^fffilUlJ^I&K 
Muslims, you should fight in the cause of ^^^'U^^g^Q'*^ 
Allah and know that He hears whatever you 
say to one another and knows fully well what 
you do. 

(245) Finances will also be needed for g^ g ^| ^ ^ ^ jj. /J ,, ^ 
the consolidation of your order. Whatever - - ^ ; f 

2- Al-Bsiqarah (The Cow/Heifer) J97T ^V %>jr- - Y 

you give for this purpose will come back to 
you with manifold returns. Mind it! Give and 
take should always be according to Allah's 
laws towards which you should always look, 

(246) You should recall that event in the ^>u^ ?* _- 1 ^ **„ 'l* T^i T^, 3 K f1i Ti^ *« 
history of the M»/ (CUIfa. »/ L™0 *"»*"* ^Wt*lkWi*WMOUifl 
when their leaders asked their AT^fo' wiA-tO*U« ^' (Jajf g ls«» ^ U «£^ls* 
(prophet) after Moses to appoint a ^^^QU^g ^^yj&^lT 
commander so that they could fight under , & s f r**f ^W/ p [• * r^ ^ f ^ * T 
his command in the cause of Allah. The ^^ ^ ^, %;[\ T f 7£ ^ 
Nrf£/ asked them to reconsider their offer e Sy^y^^t?^*^ 

seriously lest they desist from war once the 
orders for it had been given. They said, 
(f What ails us that we should not fight when 
we have been expelled from our homes and 
torn apart from our children?" 

However what the Nabi had 
apprehended came to pass when they were 
ordered to fight. Except for a few, they 
turned back, Allah knows welt about those 
who act like this, 

(247-248) Anyhow Aey repeated dteir ifljR^^ jj^tfa&3fcjfcjg 
request for a commander and their Nafa Z , »*»/,., <7Z^?.7Z, ** 

(prophet) told them that Allah had ^^«Wj^«$UJ^ J^1^j^dWI«0wAi 
appointed Taloot (Saul) as their commander. JJ\ j Sfoj b *Ku£E iiLil 2s! § 3 L i}0 & 
They immediately responded by saying, ^ ^ ^ ^ ^ ffi £« Sfi 1^1 
How can a man like Saul be our w J 1^ I "ji y Jr^ ^ ^7^ 

commander? We are more deserving than J^^* 2 *^ 

he. He is a poor man," The Nabi said, * J ^jjj| ^ ^ Ofe li^V 0' 25 fe ^J 
"Wealth is not the criterion for appointing a ^ * " t/) ,j 
commander. Saul possesses more Cfi2?>*- 

knowledge and physical prowess than others 
do. This is the law of Allah according to 
which He selects one for a position of 
authority and this law is based on His infinite 
knowledge and not according to your self- 
made standards," The Nabi continued, 
"Since Saul will use his powers in accordance 
with Allah's laws, the immediate result of his 
leadership will be that your hearts will be rid 
of the fear of the enemy and you will 
become tranquil and contented. Secondly, 
he will recover the relics left by the 


2 - Al-Baqafah (The Cow/Heifet) r98T ^jjf %>j-~ - X 

descendants of Moses and Aaron from their 
capture and restore them to you. AJ1 this 
should furnish ample proof that Saul's 
selection is indeed the right one." 

(249) When Saul marched forward with *'< z *". Mr-> f 1 1 1\ "\\* a ->^\\ t £[< *\ **■■ [*<< 
his forces, he said to them, Do not drink the w s •^tts*^- w„ y ^~=- „ j- ^ **~ 
water from the stream which comes in the <cf jJ u£? <3y 4>**aJ j^ tr"j l££ Lrt^ 3 4j£ v,f 
way except to moisten your Hps and throat. %^^^<^\i^\^^^^%\ 

This is a test to see who is worthy of ^^-fi^Q^^^^O^i 

remaining with us and who is not/* Yet, u« ?3wm*^j#^ 

barring a few, all drank out of it. When they c*lfc ^y? ^5 \j£ J£ M ^ut Ij^S J^j] (jj^taJ <*)SgJl 

crossed the stream and confronted the ©t^^^G^^E^S 

enemy they told Saul that they had no 

strength to fight the army of Goliath. 

Now those who were firm in their belief 
said to them, "Do not be afraid of the 
enemy's numbers. How often has a small 
host prevailed over a larger adversary? What 
matters is who follows Allah's laws and 
remains steadfast " 

(250) When they confronted the forces '\*** y^ ? *<fl*v \A\c *** ? * AV\ \?*& K1> 
of Jaloot (Goliath), they p»yed to Allah, "O lj ~ ^ V 1 ^ ! £* **** oJW ^ ^ 
Our Sustained Invest us with due ©tjd^l.^ld^lijiaJl.juAtflc^j 
steadfastness and firmness and give us 

victory over those people who defy Your ■< 

(251) So they inflicted a crushing defeat 'Mi *A \il\s *■ A\* fey *\**^ *.l\ ?[ *> ***** 
upon Lx opponents and David killed ^ ^ **» ^7 °£ ^ ?*%"%? 
Jaloot (Goliath). Later on, Allah bestowed j***} u"UI *w ^ ^j *W W* *Jk* -OJU 
authority and wisdom upon David and gave ©££^1 j£ JjS jj &| £Sj<jV^ ^3^2 *yj£ 
him knowledge based on revelation. 

The moral of Saul's story is that if Allah 
did not check oppressive forces through 
others, there would be chaos, 

(It is to be noted that Allah's 
intervention is not direct but through the 
agency of human beings - 22:40.) In this way 
the checking of the oppressive forces is 
Allah's boon towards all people, 

(252) Such are Allah's laws based upon ^%M^&mi*%&£\&> 
truth which He communicates to you, O *<-«*>" ur<-^ ^ul^ubj^^^i^ 

Rasool (Messenger of God), through 
revelation. You are truly of the order of the 

2- Al-Baqatah (The Cow/Heifet) J99J tf^iJI #>v~ - V 

rusul (messengers) . 

(253) No distinction is made amongst Ag&n i^fc *< »*» ^ .^ ^ ^ ^^^? ^ #1 **u ^ 
the W mentioned in the Quran so far as ^ , ^^ 

their nabuwwa (prophethood) is concerned ffJi ^3 JtftJ t^clJT^:^ £)jl (julj SjIj ^(s^^a J4^V 
(2:285). However, they are differentiated Xt&^^fyl^ 
from each other byvirtue of their spheres of 3 , t , s*\ $<t 9 ?,s i,«>* ^^ ,, ^ J/9 ^ 
activity. To some Allah spoke direcdy (e.g., ***** &* ] U* ^ ] -^^ ] y^J «4^ ^4>>l» 
Moses - 4:164, 7:143444 and 42:51) and I^G^ll^^i^ 
some were elevated above others in certain 
respects, among them is Jesus, son of Mary 
(Maryam). To him, We had given Revelation 
(Rahul Qudus (the sacred Spirit) in an 
authentic form which was corroborated by 

^&V reason. This gave him great strength and 
^confidence (2:87). 

If it had been Allah's will to create 

human beings without freedom of will, the 

followers of various rusul (messengers) 

would not have differed amongst themselves 

or waged wars against each other after they 

had received clear guidance through their 

anbiya (prophets). They differed and split 

into two classes: one who accepted divine 

laws and others who rejected them, Mark 

again! If Allah had not bestowed freedom of « 

will upon human beings they would not have 

differed or waged wars amongst themselves. \ 

This is also His law and Allah does whatever 

He wills. 4 

(254) Differences amongst human A 93 *«3k ** |***srff*"v|> i*£^<ir'^^*-1ip , rfr 
beings can be overcome if they subordinate ^ * ^ T^f^J^ 
their wills to divine guidance and establish a ©i£54"l^U^^ 33 ^ £ij fe 
Quranic order. To do that, financial support 
is required. 

O Jamat {gio\xip)-ul-Momineen (the 
convinced Muslims)! Make every effort to 
establish this order before it is too late and 
the time comes when no bargaining, 
friendship, or intercession will be possible. 
And those who deny the truth are the ones 
who bring suffering to themselves, 

(255) TMs orde;: belongs to Allah who is ^U^^^^S^lM 
the sole authority in the universe: who is ^ - ' * *--/.,-«. j-**. 

2 - Al-Baqarah (The Cow/Heifer) G3 ^^ V>" - * 

ever-living and self-subsisting and who is ^^^^^SjU^&I^^S&iEtf 

seized neither by slumber nor sleep. The t ^ *, <,^ K ^ Z\\ > A i >f' ' *Jfc \" , \\\ 

enure universe is engaged in fulfilling His ^ J J - ;; yVW'? \ 

plan. Who is there who can intercede with a*£*Jl Cr^j W#»*sr 

Him unless it is in accordance with His laws? 

Allah knows the past and present of all 

people and no one can partake of His 

knowledge except through the method 

prescribed by Him. Allah's authority 

encompasses the entire universe which He 

maintains untiringly. His power extends 

from the lowest to the highest level of His 
- lf creation. 

A (256) If Allah, the possessor of such rfg g ^ ^ ^ fit g ajjj, £ jtfj^ 

W might, had so desired, His order could have K &,* „» „*»**. s< u ... «• ^r^r 

X been established in the human sphere as it is ^ "uM uA ^^ ^ Ml ^f^fff 

in the natural sphere, but He did not wish to ®j&£- fcr> &l» ^14) jtU»*i' 

exercise compulsion. He made the right and 

wrong path clear and left man free to choose 

either path (18:29, 76:3, 90:10). Whoever 

turns away from the wrong path of 

oppressive forces and comes to the right one 

has grasped the most trustworthy handhold 

which will never break. Allah is all-knowing 

and all-hearing. 

(257) Allah is the Guardian of momin Q$£$&^\&%$^\'^^ 

(the convinced Muslim) and brings them - '* tt<% , ,,„ ,^ K ^ 

from darkness towards light. Oppressive ^&4$&j#*f^*W^\*t 

forces are the guardians of those who rej ect ©<ij jla. t^gi* jlSJI 4*** ' ^J ' ' 

Allah's laws and take them from light into 
darkness. Ruin and disaster is their 
everlasting end. 

(258) OJamat(gtoup)-u/-Mommeti!You $l\'^\&\ti\$ftjfa%&^j$jft 
will face great difficulties in the ' /t , xy<\y^> , >, ", -\A" J'\ 

establishment of the divine order as was the **AJ* ^^^ ^^f^/l 
case with Abraham. The king himself was £$ ^> ^,Q ej^l 6* U?*^ Sy 2>l <!>£ 
Abraham's adversary and disputed even the & ^\^\^fM^S^\^^ 
existence of Allah merely on the basis of his "-' 

worldly power. Abraham told the king that 
he believed in Allah Who has control over 
life and death. The king said that in his 
kingdom he had control over life and death. 
Seeing the king's mentality, Abraham did not 

2 - Al-Baqarah (The Cow/ Heifer) £™lj *A*' t>T~ - Y 

pursue the point but said, "If you have 
supreme authority in your kingdom, you 

should make the sun, which rises in the east 
in accordance with Allah's law, come out 

from the west/' The king was dumbfounded 

by Abraham's argument. 

Persons with such a mentality seldom 

adopt the right path. 

(259) (From laws relating to an J&ft$*\^£%fc$0£$>&$$ 
\ individual's life and death we now move to * ; * ,„ fl 

1 the laws relating to the life and death of J JS ^ $J* *U ^ «iUU W^<Ui^ 
#> nations.) As is known in history, after the ^^Q^ ${$'"£ J&ffi^'S^ 
^destruction of j erusalem by ^~ v y hy .%£$ ^ &£L &M 
^Nebuchadnezzar, the Ban, Israel (Children ^,%?J ,!?*< s£ rW|*£v 
ho£ Israel) lived in captivity for about a W^Uj^^^I%JU|>IjU^¥^^J 
' hundred years. Then they were liberated and ^J0$^2A$\%VJ&>$^ r $"& 

re-established in Jerusalem. This story has 

been natrated in the Quran symbolically as 

follows: A person passing through a ruined 

habitation asked if such a devastated place 

could have new life. Allah kept him in a 

death-like state for a hundred years, then 

gave him new life and asked him, "How long 

have you remained in this state?" He replied, 

"May be a day or so." Allah said to him, "You 

have been in this state for a hundred years 

but your food and drink has not gone bad 

and your ass is still standing as before. You 

should also reflect upon the process by 

which man develops from the embryonic 

state to where he becomes a living human 


When the passer by had reflected upon 

the parable, he said, "Now I can understand 

how Allah can give life to dead nations." 

(260) Each Nab; (prophet) has been ffiy$$lffiffl$$^^ffi& 

confronted with the problem of giving life fi , y w „ it< f< , , s ,., * ,? y !• 

to a dead nation. For instance, Abraham OV-j^U^^d* l#»l*J»(Jc*W 

faced such a problem and said to Allah, §{£* | jj 1 {£ && ^ $ $ ^1 $ Sl\ 

"What is the process by which new life may sSStSj*^ StltlJ ^3$ 

be infused into a dead nation?" Allah asked "' 

him, "Do you not believe that dead nations 
may receive new life?" Abraham said, *1 do 

2 - Ai-Baqarah (The Cow/ Heifer) 

S^JiJI *>j_ „ Y 

believe but I would like to know by what 
process, so that I can undertake it with full 
confidence " Allah explained the process to 
Abraham through an example. He said, 
'Take four untamed birds. At first, they will 
seek to get away from you. Make them 
familiar with yourself gradually This will 
bring about a remarkable change in them. 
Even if you set them free and call to them, 
they will come to you swifdy/' This is how 
you must patiently reform those who rebel 
against your call and bring them close to 
yourself and make them understand and 
appreciate the divine system. This is how 
they will receive life. Most certainly Allah is 
all -mighty, wise. 

(261) As already stated, financial help is 
needed for the establishment of this order. 
This help may be likened to the seeds which 
are sown in a field. In time, each seed will 
produce a rich harvest; likewise, Allah grants 
manifold increase to him who spends out of 
his possessions. And Allah is all-embracing, 

(262) Those who spend and keep open 
their possessions for the establishment of 
this order, do not thereafter mar their 
spending by stressing their own benevolence 
and hurting the feelings of the needy ones. 
Surely their reward is with their Rabb 
(sustainet). And when the order is 
established there will be no fear of anything, 
nor any cause of anxiety for all of them. 

(263) Better than giving help followed 
by taunts is to refuse help in a kindly manner. 
And Allah is self-sufficient, forbearing. 

(264) O the convinced Muslims! If you 
give help, do not nullify it by stressing the 
favour you have done, thus inflicting 
[psychological and emotional] injury upon 
the recipients of your help. This is done by 
those who do not believe in Allah and the 
hereafter and give charity for the purpose of 



* * A< * & i9 -*< irf^ S * "V ^ j^Jf J^ S ?<t<^ £^& 


2 - Al-Baqarah (The Cow/ Heifer) £l03j[ i^lJl VJ^, _ T 

showing off their wealth. This kind of help 
is like a r ock thinly coated by soil from which 
the rain washes away the soil along with the 
seed, leaving the rock bare. Such efforts bear 
no fruit and the right path does not appear 
before these people (56:66-67, 68:17-32). 

(265) On the other hand, those who ..^j^ ii \s>'X<:j\ >*4\**< **tj> '*-1l 'l*' v 
spend their wealth m the cause of Allah and ^- * . ^ rfj 

for strengthening their personality, may be t^a*-* 4» I oj^ JJtj I4UI gjy ^ (jS+J^sj | 
likened to a garden on an elevated place Q%#£ffiKi&&8&tylQs$$ 

which will yield twice as much of fruit if it 
rains heavily, but will produce a harvest even 
if it rains lightly Allah sees all that you do. 


orchards of dates and grapes , 

flowing therein and is assured that he and his fa\ ^ dJJof^cSj^Ci % £& jliilGJliS ^/fc-.i 
children will have a secure future? When he t/ ,^g: ,^y"f ttfj *ffi 

grows old, however, and his children are still 
young, a fiery wind destroys his orchards. 
What, then, will happen to him and his 
children? In this way Allah makes clear His 
laws so that you may reflect upon them, 

(267) TWote, . /^-femup)-,/- $&^&£&^m$&M 
Momtneen (the convinced Muslims), keep the 

useless things which you do not think are 
worth their price. Take note that what you 
give is given not to Allah but to yourselves, 
for He is self-sufficient and worthy of all 
hamd (praise). 

(268) Your selfish sentiments will tsAt /{> ' f l> \si T^lf .frfy'i^ li#f> <* > ii^tf 
frighten you by persuading you that if you *£ ^ 

give away to others what you have, you will glows-Mj^I.) 3*&3*±$ 

be reduced to poverty, and they will teach 

you to collect wealth by indecent means. 

Take note, however, that the divine system 

will ensure protection against any calamities, 

and provide abundant means of livelihood 

for Allah is all-embracing, all-knowing. 

(269) One cannot understand these ^l;i^ffl^^ s ;fe©| 

matters by means of intellect alone but can 

e<— i 


2 - Al-Baqarah (The Cow/Hcifet) C°3 ^^' ^"~ " ^ 

through the intellect guided by Revelation. 
Such an insight is a blessing from Allah, but 
none would beat this in mind except men of 
understanding (1 7:39, 28:50, 30:29, 1 6:30) . 

(270) Whatever you spend for the \* s l l><~ i x *\< tf * s »*»«*fs , ?S »j 'ixtfc' 
system or the services you otter (9:79, /0: /) , ^ , 
is taken into account by the Law of Mukafat ®J-^> 1 U* ei*!M) 
(retribution). Those who fail to fulfil their 

obligations shall have no helpers. 

(271) If you give help openly for die %$^tf$^^Q^^\>&a 
collective good of the people it is all right, vt , y ,„, ,, >t j , , _ ^ , «^ ,*w 

. but if (during the initial stages of this ni^am & J& UjU* W^'j ^!^ tAo«* jW* >J Ji> 

[system]) you give it quietly to the needy 
.people, it is still better. Helping others, in 
' fact, assists you in removing the unevenness 

in your own personality and the society. 
' Allah, however, is aware of all that you do. 

(272) O RW (Messenger of God)!Itis ^J^^^^^^^jl^^ 
not your responsibility to make people ' , ; ~ - »? 'X& ". 
follow the right path (5:99, 28:56). One W ^ ^1 ^j *W ^ U»»*- W A-a^j** 
adopts the tight path voluntarily in the light ©Uj^i^tSjSi^^u* 
of divine guidance (6:149, 43:20, 10:99-100). 

You must simply tell the people that 
whatever they spend for others in this 
context will be returned to them in full and 
also help in the development of their 
personality^ provided the motive for 
spending is nothing other than the 
establishment of the divine order and 
achieving conformity with His laws. Be sure 
that you will not be wronged in thi s behalf. 

(273) Your help is not to be given to ^ g, .£^ <} ^ i^ * ^ q$ ^ 
beggarsJtisforthosewhoarerlghtinginthe - ; |f s ' ft,,,^^ .<■, 
cause of Allah but have been deprived of the j*Md*#f> s^ 1 ^ A^ 1 ^ 1 -**^ U?^ ! 
means of livelihood by adverse %\ £g £ fr IJW &J ^Ul J-t3i fijEj 5 
circumstances and are also unable to move tg>^ 
to another place. These people have so much 

self-respect that their need is not known to 
anyone who is not well-acquainted with 
them. Their appearance, however, bespeaks 
their condition. They do not grovel before 
others seeking alms. And whatever you 
spend on them out of His bounties, Allah is 

2 - Al-Baqarah (The Cow/Heifer) Tiosj ^Jl \}jr" - * 

certainly aware (of its motives and how far it 

satisfies the needs of its recipients). 

(274) Those who spend in the cause of ^ ^p ^ ^ j^ ^Qffi ^ ^ 
Allah, openly or secretly, help to create the J ^ M ^^ 3 ** *^ J g*¥-**'J^ <-JJ«* U^i 
divine order m which there is no fear or e u*0^*-*X»J°£s £, '-* J^, ■ jj ^jJ^^*j^1 



needs i 

there are those who exploit the needy. They ffi& J &^$i&$^&'£l\'& l $fc 

giye loans charging interest {riba - usury; ^^^ -.^ ji&f^^ 

interest). This is due to lust for money which J^Sr* iujju^u-j ^u; o ->-u law^w 

is an affliction with the touch of Satan. ^Uj j4^ U^** 

Those who take re'foz - usury; interest justify 
it by saying that it is a form of trade. Allah 
has declared trade to be lawful and riba - 
usury; interestto be unlawful. 

If anyone refrains from taking riba - 
usury; interest after Allah's law has become 
known, he will not be held accountable for 
what he has done in the past^ but if he reverts 
to the practice of taking riba usury > interest^ he 
will head towards the inferno of destruction 
to abide therein. 

(276) Those who think that a nation's ^* &f$& 9 ^/n KL i/ >w _ ^ i ii*i t i'j£ 
capital is increased by means of rtba - usury; ^^^*— J - - * w 
interest are mistaken. An economy based 
upon riba - usury } interest^ in fact, reduces a 
nation's wealth. The wealth which increases 
is that which is spent for the welfare of 
others. And Allah does not permit those to 

flourish who conceal His bounties (to the 
deprivation of others) and thus persist in 
contributing to the deterioration of the 

(277) Those who believe in. and act in ^ ^ ^ ^ ^ ^ ^ ^ , 
accordance with, the laws of Allah and " , ' r f Z * , * 
establish the order of jtf^ and %aka ©u^3^^ Jj^^^^Jj j^^_Vl^U*J 
(universal growth), will not have any fear or 

anxiety for this order would be established as 
a result of their actions and, for this, their 
reward would lie with their Rabb (sus tainer) . 

(278-279) O Jamat (group)-*/-M,»» SX$$#&$lV&1jl\fr\£l i &$'(& 

2 - Al-Baqarah (The Cow/ Heifer) C3 ^^ ^^ ~ ^ 

(the convinced Muslims)! Abide by Allah's ^ .^5 ^j £g ^ £& ijiiS jj $ e^U-i* 

laws and forego whatever portion of riba s*K&& '^-faK^i V"Afi> is - 

(usury, interest) remains owing. This will show w ^ JU ^ * 

that you are true believers. If you do not do 

this, be prepared for war with the divine 

order. If you forego riba - usury; interest and 

claim only the principal amount, this will be 

fair both to you and to the debtor; neither 

will be wronged. 

(280) If the debtor is in straitened jft%$ffi&^&%lg$2$$il& 

circumstances, give him respite until it ** 'iT~ ?i ' 

becomes convenient for him to repay your ®u#)*ij& ui 
loan. But if you forego the loan, it will be 
even better for you, if you could only 

(281) Beware of that day of reckoning <^JZ^$£^) &&^')&Z\03 
when each person will receive what he has * t • j'fg' rf » " 
worked for in full and it will not be ®aW*>J**3 
diminished in anyway. 

(282) Matters relating to giving of loans ^ Jtf J^ ^ jSQ3 gl l£f ffljjl t$ 
for a particular period, should be committed f ^^« ,< * w •K^ l"1[ *-l£ >v*« ''rV 
to writing. The scribe should not refuse to W sA torf ^*W ■« ^^ ,^,1 \J£ 
write, and should write justly Let him who is %^/M <$£ $\$$> i&Jl ^Tt$£& Sil QE 
receiving the loan dictate and let the scribe «^^&&^h$$>%i l tl,J% 

But if the debtor is mentally deficient or ^g ^ ^5 gjgjj J§ ^^ ^ ^ ^ 

infirm or unable to dictate himself, let his ^ <f< r„ ( , - < , • T^tti • "l'* »£* JL 

guardian dictate wi* fatness and ,et two ^^^ ^S * 

witnesses be called from among your men. (jlU*— >N)j l^aUbJ^Ufraioy^j 0b» J' W«^W 

If two men are not available then a man and ^ ^ ^ jj^J^ ^ 3j g£*f |^ g3S 

two women from among such as are ,„„", t , "y tA'~ •,« »f , 3ttffc*< r vii \ i \'z'\'\\\ 

acceptable to youas witness should be callid W^j^ȣ^ 

so that if the one whose evidence is being ^^CliUjj^t^li^^trS^J^i^ 

recorded gets confused or forgets some l^^g^^g^^^^^^^ 
point, the other might refresh her * ' , < .£ ^Wv^''^ 

memory 1 . Let not the witnesses refuse to -wsrffw v% 

(1 2) The Quran points out that in Arab society women were generally brought up in such a way that they could 
not represent their own case clearly and coherently even in domestic disputes (43:1 8). It is evident that these 
women would most likely become confused in a courtroom situation. In order to give psychological support 
to a woman who had to appear as a witness, the Quran prescribed the presence of another woman known to 
her. The function of the second woman is not to be a witness but to refresh the memory of the first one in 
case she forgets something or gets confused. It is wrong to assume that according to the Quran, the evidence 
of two women is equal to that of one man. 

2 - Al-Baqatah (The Cow/Heifer) X^T iS^JiJl %y^ . Y 

give evidence when summoned. 

Do not show reluctance to writing down 
the transaction be it large or small. This is the 
fairest procedure according to the taw of 
Allah and is most suitable for eliminating 
doubt. But, if it is a matter of give and take 
on the spot, there is no blame if it is not 
committed to writing. However, if it is a 
matter of trade-dealing then you must have 
witnesses, and let no harm be done either to 
the scribe or the witnesses. It will be 
* wickedness on your part if you do so* Allah, 
who knows everything, has given you these 

(283) If you are on a journey and do not &$**^&}^\& %&&$£& 
.find a scribe, take something as a token of ^ / ^ ^vZ^f ^ >■> <> 5* ,^77 ,2 

pledge. If you trust each other, let the one % Njj Jil (jfQj 4sjLl (^j?jl (JgjJt %Qi LAaj^Lak) 

who is trusted fulfil his trust and thereby (^^^^^\%\^^%^\\^ 

safeguard the law of his R^£(sustainer). Do ' " tCft ,s 

not conceal what you have witnessed. If you ®j&£ 

do so (even if the people do not come to 

know and you remain a respectable person in 

their eyes), your own heart would continue 

to curse you and this will harm the 

development of your self - because nothing 

remains hidden from Allah's Law of Mukafat 

(retribution) . Allah knows whatever you do. 

(284) The entire universe is engaged in * ,f- >** t, ,,„, , K L . ,•;, . { „ ,,/1,-f/ j 
accomplishing Allah's programme. One of ^^ $ U ^J* V9jM^ V^ U A 
tts objectives is that no human action should >«J {j* o^J ^^i iifvA^? ^ ^ j^a^S. fij*^ 
remain unaccounted for (34:3-4, 45:22, ©SuS^dS^Jlsg 
53:31). Whether you conceal or reveal your 

actions, it makes no difference to the Law of 
Mukafat (retribution). Results will be 
produced according to your actions for 
which Allah has prescribed the measures. 

(285) These Jaws have been revealed by i r 'if SI* j. ' ,* jV -c > A\ "\ *-1T' *i» "it ' '\ 
Allah. The RW (Messenger of God), as */;f^ t *^*J»&&lWH^M 
well as the jamat {^oupj-ui-Momineen (the ^S^^^j^'^S^i^^^^i^i^^i 
convinced Muslims), profess eiman v^l&fflj&^Wj^ 
(conviction) in Allah, in malaika (celestial 

forces) and in rusutznd in His books, and do 
not differentiate between the rusul (2:136). 

2 - Al-Baqatah (The Cow/Heifer) fc^ j^ 1 %>J~ ~ X 

I They say, "We have heard and we obey. Each 
step we take is directed towards the divinely- 
appointed goal ." 

(286) By obeying these laws, the human l^\Z\&1£^$^$X$&>2R$ 
personality is broadened™. Whatever one '^ ^f^tf&jfeltflh$$%> 
does while keeping in mind ones own - - .^^^^ , "I ^ r WKf 
interest as well as of others, helps to develop USSMUU^^ U^^IJ'^U 

his personality, whereas whatever is done Jft^SEj^^^^-Q^g'C £%\ 
simply for one's own interest retards his ®Qj&\J$\ 

development. So the believers pray to Allah: ^^ ^ 

"O Allah! Do not call us to account if we 
have forgotten what we ought to do or have 
fallen into error. May we not be buried under 
the weight of man-made laws as were our 
predecessors! Give us the strength to bear 
the responsibilities vested in us. If we falter, 
give us the ability to undo the harm caused, 
by means of good actions. This is how we 
will be able to secure protection as well as 
means of development. 

O Allah! You are our Protector. Grant us 
success against the kafirem (denier s/ 
disbelievers) who oppose Your system." 



(13) This may also mean that one should exert one's capacities to the fall to accomplish the assigned task. 

3 - Aal-e-lmiati (The House of Imran) C°3 CJr-* j %>Jr~ ~ X 

Surah 3: Aal-e-Imran ^J| ^jll jjl ^j 

(The House of Imran) 

(1-2) Allah, the wise and the knowing, &^$¥%$$&i$ 

has said, "Allah is the sole authority in the 

universe and is ever-living and self- 
subsisting (2:255) " 

(3)"0 RW He has sent you this ^^^^Qg^^^gl^OJ 

Revelation based upon truth, which will " ** ' ' ^>, * . 

validate the claims made in previous ©U^J'-S 

scriptures. Allah previously sent the Torah 

and the Bible, which contained guidance for 

mankind. Now, He has sent down this book 
A,, which distinguishes between right and 
* " * wrong." 

(4) Those who reject this divine code J^^^i^^J^^^i^ 
will suffer grievously according to Allah s -> ' ' , ti , , l9 K , t ,* , 
Law oiUukafat None can escape its grip. ©^Ijsj^aiUj JJsHvW-**^ 1 

(5) There is nothing in the universe that |£a4£uJ$<J*#^i)£S2ilSl 
is hidden from Allah, 

(6) With regards to creation, it is Allah *£], j | ^ ^ j££$ ^JjfjJ £$ £ 
who fashions you in your mothers' wombs " * ' " ,,<<*, 
according to His Law of Mash^ya. He is , «* 
Almighty but His might is blended with 

(7) Allah has sent down this book to you, ^, if g£ XJ5 <£i( S* u$1 ^ ffi 3$ 2 
O &ww/, which includes verses of two kinds. ^ " f//) ,^^, " aj ^. V »".1i r^fr j. »u;' >< &- ' 
The first kind consists of those verses, ^^^M^^J^^ 
which have definite meaning and constitute *&| $\ 3^6 Jul K c ^&« *«SG 3*j>' ® ^ 
the foundation of Allah's laws.* 1 ' Those of gv ■<£; ^ <# fi* \ Kf u^S^I d o&iK 
the second kind are figurative and explain * ' ©^fj^lj PS j^Sj 
abstract realities metaphorically. Those who 
tend to deviate from Allah's path, take the 
figurative verses in their literal sense thereby 
causing discord by interpreting these verses 
in their own way. Allah only knows the 
essence of the realities, which these verses 
represent. Those who make the right 
Approach to knowledge believe in the 
realities but can also form an idea of what 

they are and can p erceive their significance. 

m Verse 3:6 Muhkamaot means the 'established' regulations given in clear-cut terms (as compared to the 
'similes' and 'examples' to give universal truths). These 'established' (Muhkamaat) facts are to be referred to as 
'mother of the book' i.e., the foundation and basis of law. 

3 - Aal-e^Imran (The House of Imran) ^TlloT ^jV,-*^ <J\ %Pjr^ - V 

These are the people who are gifted with 
insight (74:31), 

(8-10) Their prayer is: *£ * *s <*\\* V * Y*\ * l' f~ s <' ♦ I ' J> FMS L\ <i Y^ 

"O Allah! Having found the right path, tf ^ ' b r ^ ^ ^ ' r . . 

& ° r ^ fc -U ^ - '"^vl * I fall [ ^PlrK^ ^ I*" HI ^ h 

may our hearts not swerve from it I Grant us uj ^ ^J -S^jLtfU' «l» ^J^jj ©oUyl c*jf i^jl 

means of development You alone axe our ^^t^l^K^ u&^ tlA^^^cJrigS^ oi®^^y 1 ^iiJ5^ 

bestower. We know that at this time there are s r^ 93 i, , ? *x ts^ts i \*> * * * *A*e?\* 

differences amongst mankind but are sure * ^ Jjr ~ ^j-^w-^-jj- 

that one day all humanity will become united 
by following Your immutable laws. Surely, 
Allah never fails to fulfil His promise. 
Nothing shall avail those who reject Your 
r laws, neither their wealth nor their offspring. 
. Their end will be disastrous " 

(11) (For example) the followers of the E roi w^f j-> \*£ ' A ** /?k v**^ if \'T 
Pharaoh and the people before them who u ^r , . " flP ,. * <, 
rejected these laws suffered grievously - ©olaJljj^^lj .^jJ^UA^b 
Allah is severe in retribution, 

(12) O Rasoo/ISfty to those who oppose xj , u sf \ t s >*&%<' s**ti** \**1f s* A *\£ 
your system that they will be subdued ^ * ^^ ' , r /7 
eventually and driven to jahanmm which is a ©iLfjJ! 
wretched abode. 

(13) You have seen a glimpse of it (in the ^ j^ * ^ & ^E3l Jgj 3 MiS £« oS 
battle of Badar) during confrontation ' ^Z<~ ill ^ - 5- ^^* ^f" 
between two forces - one fighting for the ?-p*£ Ji*! <wl» e^l^UjD^^otfJJiWSii^lj, 
cause of Allah and the other opposing it eJj^^t^^Q^^^ 
The opposing force was much larger but 
since the Jamat-ul-Momineen were 
strengthened by etman* they felt that the 
enemy was only twice their number. They 
were confident of their success which they 

achieved (8:44-66), In this way all those who 
want to have divine help, get it by following 
His laws. 

For persons with insight, this instance 
illustrates that truth ultimately prevails. 

(14-15) The reason for this is obvious. j^tStj <S3'j §\»$ £& cW 4* L)Mi 25 
To those whose objective is only secular, jq^ ^gj, Jjjg gji^j ^ jj| ^ ££gj| 
fair-seeming is the pleasure derived from 
women and children, treasures of 
silver, horses, cattle and harvest, 
believers also, these things are attractive but i9 ^z s %'ILi *|Ti v \*\ *j A I 'ifttl f-v /u* 
they have a higher goal for which, if needed, , , ^ ^ , ^ 

3 - Aal-e-Imran (The House of Imran) T^lllT cV*-*^ J' %>ir" - ^ 

they are willing to sacrifice them. They will 
receive blessings from Allah in the form of 
evergreen gardens overflowing with 
streams, comfortable dwellings and 
companions of unstained purity. These are 
the rewards for conformity with the laws of 
Allah. And He sees all that is in (the hearts 
of) His people. 

(l^Thebdie^pray: IJlJ^^^a^KiBlB^S^ 

O our RabbX We have complete faith m ^ ^ ^ * ^ * ^ ^"^ v 

Your laws which we obey. If at any time wc 
falter, we seek protection from the ill-effects 
of our shortcomings (2:286, 53:32), and 
k keep us safe from the suffering of the fire " 

(17) These ate the people who ate gsj-jg -^K <£$% --ijK - L)| 
steadfast duting trials, who validate their w^* W**"* ^^'J US-^'j <JL&*\ 

■ beliefs in action, who obey Allah's laws with ©jWw^U 

meekness and who spend theit wealth for 

the cause of Allah. Before they initiate any 

programme they ensure that they have 

sufficient resources and means of 

protection (from the enemy and also to feel 

safe and comfortable in their hearts). 

(18) As mentioned earlier (3:2), there is mjj ,j ft ^ ^ ^ ^ x & &] ,, 
no authority in the universe except His and ~ ' * * * t * ^ ^ ^7 
the first evidence is the correct concept ®i^tj^l^y|^}3 kl^L 
about Allah Himself (that if there had been 

more than one authority, there would have 
been chaos in the universe 21:22), thereafter 
the evidence is provided by all the heavenly 
forces, whose working testifies to the fact 
that the entire universe is one and it is 
controlled by One supreme law: then all 
those who are endowed with knowledge, 
and establish an order based on justice and 
equity; the result of such an order is the 
living proof of His authority. All these 
testimonies would lead one to the 
inescapable reality that it is Allah alone who 
wields the ultimate and supreme authority, 
and the entire system is functioning in a most 
orderly manner also because of His unique 

might and wisdom. "rtiiM" -1, 't"lf'^><i\1l V ">lt«l 

(19) This is Islam i.e., the only deen %^\to\\^v2&v») j^^^U^U 

3 - Aal-e-Itntan (The House of Imtan) X^X C>^ Jl t>^~ - V 

prescribed by Allah for all humanity. This ^ J, %&'*2&% ±\\ £{t K j" r> 
was given also to the earlier anbiya but their ^' ^ ^j^j+s* U ^ ^ 

followers created differences through ®V^'^r' <ul ul? 

mutual jealously. Allah's Law oiMukafatvs 
that whoever rejects divine guidance, Allah is 
swift in calling him to account. 

(20) If, O Rasool, your opponents .it* j. rSi •• a - >• **f»f .i*tf •, f i'T> 5 r* 
dispute with you concerning Islam, tell ^^!^^^^\^^^ 
them, "I have surrendered to it completely, £& !»M tl$ >*M£ ££3>JC *r§' !&f SgJJ 
and so have those who follow me." And ask ®i^%i'^'^\^^\^^^i 
fazAhl-ul-Kitab as well as those who have not 
received any book before, "Do you also 
surrender to it?" If they do so, they will be 
regarded as righdy-guided. If they reject it, 
you will not be responsible for them. You 
have delivered the message to them. The rest 
lies with Allah Who is cogni2ant of what 
people do. 

(21-22) There is grievous punishment K^^J^^f^M^y^C^H 
for those who rejected Allah's laws and slew ^ %^^^f;,^^\ 
their anbtya against all that is right, and also < W V'^-**^ UJfSI' U* 4*-$^ uiJ*£ 3$ 
murdered those who asked them to act jusuy. Ej *&% QJjl (J jjE^T cf^. gjjjl djj,f 
All their deeds in this world and the hereafter ' • * L , „, \,< 

will bear no fruit and there will be no one to ®(Jy^J U*** 

help them. 

(23) Have you noticed these Ahi-ul-Kitab a , i f \ , ' " " irt, • » p, < ,,> ,{ • * A -r, /* ,« 
who were given a part of the divine code of *™ ^ J ' u ^ jf^ 1 ^J** f^ff / < 
law? Now they are summoned to the Quran Q&J&JL*1Z!$ ^ i&$J&£*&} 
which is the complete code of law, to resolve 
their differences by reference to it. However, 
a group amongst them, refuses to do so and 

wants to remain indifferent to it. 

(24) This is because decisions made in , , #, ^ M , ,4 r, *$& M\\ \'"< > < rise ,>4 ^ i ■ 
the Hght of the Quran are in accordance with -**-** * A ^ U » ] ^ jL3t ^ <£ *^ ^ S 
the Law of Mukafat and they do not believe ®6i>2 IjJB t£i$g 3 
in this law. These people say that the fire of 

hell will not touch them except for a few 
days. It is their wishful thinking as a result of 
their false belief which has led them to 
deviate from the true concept of deen. 

(25) But their self-deception cannot save * •^ * £12 *"?*' jj./vii vi tf I "*£ i^, • ,f? 

(2) 7/*fr - It denotes that the Being, in Whom is vested ultimate authority and the right to prescribe and 
legislate, Whose words o± commands are considered binding and Who is worthy of obedience. See 43:84 

3 - Aal-e-Imran (The House of Imran) JT^Ol il? j-*— ^ u^l 5>v*^ - ^ 

them from the grip of the Law of Mukafat @ ^ ^fgjrf *i' 

according to which everyone will get in full 
what he has worked for and no one will be 

(26) O R^ffl^Tell them that no nation is *& ^ { Wi * *^^>c * * *\V\\ -rii i^Ti ^» 1 tf4n i* 
Allah's favourite. Everyone is treated ^^^W^sM^^ 
according to His laws which lay down that JF^l Ji* 1 <i>^ ^^U$-*s>\Z*i^&J y&> 
everyone will get the reward for what he has e ^ jj ^5 /j§ 
striven for (53:39). Status and position is also 

determined according to one's deeds 
(46:19). So, whoever violates the laws 
deprives himself of authority and honour, 
He has laid down these measures to regulate 
.everything and all this is for the good of 
' humanity. 

(27) The external universe provides /?, > >^i * *A-j /\\ \A'£\\ * \^ v&s ; "A > \& 
evidence regarding the operation of Allah's *$&<**& ^W^ifjM^ 
laws which are inexorable. For example, see @ V^^ w (I^OjX J (JI ^ <=^' £ j* j 
how day and night succeed each other; how 

life emerges from inanimate matter; how 
living beings die; how everything in the 
universe receives sustenance beyond 

(28) People would obviously get divided >frQ f g i &' )t $ft&$*(&&tftt- 
into two groups: those who want to live in ^ . ^ , 
accordance with the Quranic system would ^^S !•**■* W' J»l# tf- g *W U* U* 3 * J*¥ 
be called momineen and those who reject or ©jl^Jt ^ Jjj v ^j£ Ski jji>^ j ' 
oppose this system would be called kafireen. 
Both the groups differ from each other in 
principle. Obviously, it is not proper for 
momtmen to take kafireen into confidence. 

They will only have momtmen as their friends 
and allies. And whoever takes the opposite 
group as their friends, will have nothing to 
do with the divine order (3:117-119, 58:22, 
60:4). So, you should be very careful and 
remain on guard against them. You must 
protect the divine laws and keep them in 
mind - and that is your ultimate sanctuary 
and destination. 

(29) We have made this thing very clear. fr^W&%gtf$ i ti.<($&$,$ 
So, even if after this, one of you cannot or ^ ^^ ^ 5 *T/ti s> * \s\ 
does not break his contacts, it is better for ®2^ %& V? t? *^J ^u^j >}! ^ kj i#»£)l 
him to join them openly, It is wrong and 

3 - Aal-c-Imtan (The House of Imran) 

£U4J cj^oJj^^^y 

unfair that you have something hidden in 
your heart but outwardly, you express 
different things; and, what i s the use of such 
an attitude when nothing remains hidden 
from Allah? Knowing the secrets of the 
heart is a minor thing when He knows all 
that is in the heavens and on the earth, and 
Allah possesses absolute control over 

everything. ,,„,*****, ,<•[• *<4**^v 

(30) On the day of reckoning, each fa^\%t^fi&&£\*u?*d*>>fs* 

personwiUbeconfrontedwithallhis actions hL ,*>iy%,Y¥^ 'AWt£'JC£?.HlV& 

-good and bad. He will wish at that time to <**teji*> ^ W ^K 

' be taken far away from the consequences of ®}WH <-tow *B'j 
, his ill-deeds. This is why Allah warns you to 
'be mindful of His Law of Mukafat This 

warning reflects the kindness of Allah. ^ 
■ (31-32) Say to the mominten, "If you $ j#J &I j££ ^5 Sll 6^^ul * 

ardently desire the e ^ bU "j/ Y ^ ^^^1*^^38^^ 

divine system, you should follow me. You iw<j„ urJJ ^ ^ , ,/>i, t K 

will be protected from the ill-effects of the et^tfdle^ m^* 

insinuations made about you and also 

receive means of protection and 

development. This is the practical way of 

establishing the divine system - complete 

obedience to the laws of Allah, not ^ 

individually but collectively; the central 

authority of this system is the Rami whose 

decisions, in accordance with the laws of 

Allah, are to be obeyed. If you turn away 

from this path, you will be counted amongst 

the kafireen? , -v , x , 

(33) AU mankind was called upon to *^ j^a^O^^I JM^S 
establish the divine system and in certain 
periods, this system did take shape e.g., 
during the early period of mankind, which 
has been narrated aUegorically in the story of 
Adam (man) and Ibkes (Satan) (2:30-36) and 
then the era of Noah and the house of 
Abraham and the progeny of Imran. 
Because of this, their status was raised above 

the rest of mankind. f w,^ > 

(34) All of them were descendants of J^J^iK^^lA^ 

one another. Nothing of all this happened 

3 - Aal-e- Imran (The House of Imran) CST C^"*"^ ^ \>y " ^ 

casually but in accordance with the plan of 
Allah who hears and knows all. 

(35) The last in the series of «,!$* ^,^^[^^^^1^ 
belonging to the AaMmran (Family of ^ ** ** 'H '*'*..« 
Imran) was Jesus. The Jews levelled all kinds ®*W*>' rt** 1 ' i=J I liUJ ^ 
of allegations against him and his mother. 

To disprove these allegations the Quran has 
narrated what actually happened. This story 
begins when a woman from the Aal-e-Imran 
took a vow to dedicate her expected 
offspring for the exclusive service of Allah. 
She prayed, "O my Rabbf Accept my offering 
(because you know with what honest and 
sincere feelings I have made this offering). 
Surely, You alone are all-hearing, all- 

(36) She gave birth to a baby girl and & ^ ^ k \* ^J; *| C/> ^M (££ $ 
thought inwardly that in order to fulfil her * ^ ^ * ;^ ^ _„ 
vow it would have been better if she had had JU Mj* l&** <ib O -^ jl JJl u*Jj c**j 
a boy. But Allah knew that this girl was to do e^SJI <J"j£l {^ jj^i J ^ (S j^f 
what a boy could not do. She named her 

daughter Mary (Maryam) and prayed to 
Allah to protect her progeny from Satan the 

(37) Allah accepted the offering .g J< ft^ ^ gg tSg ^ <pi ® ^ 
graciously. Mary was committed to the care ,;J ,„„, ^^J^^T W'tf 
of Zachariah and grew up to be a person of .oi* Jli bjb U^ ^j M W W^ ^ i>*U& 
elegance and grace; because of her piety she jfojfetf jS&l&t^&l^^i*^ ^Si^fijt 
began to receive various kinds of offerings. ' i> 
Whenever Zachariah visited Mary at the v ' 
temple, he found these offerings beside her. 

He would ask her "O Mary! Whence come 
these to you?" She replied, "They are not 
from any person connected to the temple. 
These offerings have been brought by 
people in the name of Allah who gives 
sustenance without measure." 

(38) Until that time, Zachariah had no ^^^^^aj3S 8 ftB/5&4)£ 
children. Raising Mary evoked in him the ^ ** ** * v ' f^u" " 'fl 
desire to have a child of his own. Therefore, ®* W «t- ^i 
he prayed, "O my Ra£&/ Bestow on me, out 

of Your Grace the gift of a virtuous 
offspring - You, indeed hear all prayers." 

3 - Aal-c-Imran (The House of Imran) 

X™2 c^J^r^" 

(39) Whilst he was still praying in the £jj|JJ ft) gf U^l ij $*^§ 35 4$$} 233 
temple, the malaika said to him, "Allah has • /fii*v i,, * "^ [#„-• i i •* ^ t* t '' J£ 
sent you the glad tidings of the birth of (a v* -> J Jr *^ 3 ^ J ' w ^^ * ^ 
son) John, who will testify to Allah's laws. He «d4ai*l 
will be a great leader maintaining discipline 

amongst his followers and (a person with 
outstanding capabilities) a nahi from among 
the saiiheen" 

(40) Zachariah said, "How can I have a $y%fffl 3 fflffi$%$^!#tf$ 
child when old age has already overtaken me * y^, „ ,, * , - 
and my wife is barren?" (Will the child be an *«i U J** 4ii! ^ 
adopted one like Mary or will it be my own?) 

The answer was, "No, the child will be your 
own son.' ' (The physical defect due to which 
Zachariah' s wife could not conceive was 
cured, and she gave birth to John in due 
course of time - 21:90). Allah said it would 
happen just like that because Allah does 
what He wills. 

(41) Zachariah said, "O Allah! Let me J K<&$&j$%2Z\$b%\§ &##$ 
know if there are any particular instructions ' t . ,, t v»Jr'& »\VH*i' 
in this regard." Allah said, "The only ^i^^ 1 ^^ ^ ] ^ 
directive is that for three days you shall not 
converse with people except by means of 
signs (3) and keep the divine laws before you 
unceasingly Otherwise, go about your daily 
business in your routine manner," 

(42-43) Seeing the inner life of the jJ^g^JJJ^iaig^a^l^Sj;. 
temple, Mary (Maryam) began to have all ; - ^ ^ ^ ■ 

kinds of apprehensions regarding her own /« l^j'j tf^ls <*£** w" ] -**>** mjss**' W^ 
future. To set her mind at rest, Zachariah ®v&0\ 

sent her a message saying, "Do not be 
apprehensive. Allah has chosen you for a 
noble purpose. You will lead a life of purity 
and shall have eminence over all women. Be 
devoted to Allah and keep on obeying 
Allah's laws just as other people do." 

(44) Mary's apprehensions were not <ffi[ijM^l^&$^ffi&2& 
baseless. A number of priests wanted to take £, 3 „ , ,*£* „.,*,/*& , ?i< , *'tii< 

her in their charge. Theit dispute became so eu^^&HijJetfUj j&0*iMl\MW 

serious that they had to resort to drawing 
lots to resolve the matter. 

(3) The Jews observed some fasts during which they did not speak (1 9:26) . 

3 - Aal-e-Imran (The House of Imtan) H 117 ^[ t\}\-*-& Jf V>*^ - X 

Allah said, "O Rasool! Allah is telling you 
all this through Revelation otherwise you 
were neither present at the time when the 
lots were drawn, nor when they contended 
about it with each other-" 

(45-46) Mary had also been told that ** '\\ ?? *\^***»*\* v^'lyCyt'^lt^x 1K?i 
Allah had sent her the good tidings about the _, ^^r^^** w^e«— r* -, *+ 

birth of a son, according to His laws. The ^tfi^JI l^j g^j'j W^ 1 C3 W^J^i^ W <S*& 

son's name would be the Messiah Jesus - son ®£&^M U*j 335 g*il ^ tr^U^J 

of Mary He would be illustrious in this 
world and in the hereafter. He would be 
most devoted to Allah, He would preach to 
people from an early age to an advanced age 
(5:100) and would be from amongst those 
' who possess exalted qualities, 

(47) Mary was surprised to hear this *i| jitf'tl^i' >a^' S\£*\' >\ *& L \1*<> *1ftf 
tiding about the birth of a son and said, tt W<J» ^li^*^ 
'How can I have a son when no man has ®u^-*CT ^J^l^ul^!t£«b! ^lijU^j^ 

touched me? 55 The answer was the same that 
had been given to Zachariah (3:39), namely 
that the child would be born in accordance 
with Allah's law of creation. Moreover, 
when He takes a decision about something, 
the initiation of the process starts forthwith, 

(48-49) Mary was also told that her son ? t + \, Ajv * *\> VIk Z i*<V ^Hk ^»rti ' *i' J 
would not be like ordinary children. Allah f„%^?*^ 

would give him the book based on wisdom U* J&J Cr* t til ^ j U# JKjy jJ^ j5 til 5 l& 
and reveal to him knowledge of the Torah ^ ^ ^ g£ ^g &0ijB ^s&laJl 
and the Bible, sending him as a nabi to the /^./y *£*, , , /[ 7U ,£ yl<V "ffii 
Bmi-Israel to whom he would say <1 bring to ^ ^f^ f ' ^^ &* V*J%Vy 
you a life-giving message from your Rabk ^m {ji Jw *J$ ^^ tj oi ^5#j £3 ^jjj?03 £j 
Through this revelation I will give you new %**±J* 

life so that you can rise above the depths to 
which you have sunk and be able to soar high 
in the sky" (5:110), In all this is indeed a 
message for you, but only if you have faith in 

At present you are sightless; this 
revelation will give you sight so that you can 
walk on the right path, 

At present, the fields of your activities 
are purposeless and lifeless; through 
Revelation, they will become constructive 
and fruitful. Your mean disposition, due to 

3 - Aal-e-Imran (The House of Imtan) 

£5s} C^f^H %>j~ - V 

which others shun you, will be removed. 

In short, your present death-like state of 
disgrace and degradation will be changed 
into a new life. 

I will establish a system (replacing your 
present economic system) which would keep 
an eye on you to see how much of life's 
necessities you utilize and how much you 
hoard in order to earn unlawful profit from 


The changes which I bring about will 

* serve as a proof of my being a nabi" 

(50) Jesus will say to the Bani-hrael y ^IJ^^^^I^S^SQS^J 
/'(The law which I have received ^through ^^fa*jft&£$b<gfctf 
- Revelation is not a new one.) It will validate eg*s*U ^ J"«» *~>J w *-* * 
k what has been said before in the Torah (and 
■ liberate you from your self-made Shariah - 
4:1 60, 6:147, 1 6:1 1 8), and it will make lawful 
unto you some of the things which had been 

forbidden to you (earlier). And I have come 

with a message from your sustainer so always 

abide by the laws of Allah and follow me." 

(51) "And most certainly, Allah is my eJ^ik&^SjfcSgj&Sl 

Sustainer as well as yours - He alone must be 

obeyed. This is the right path which will lead 

you to your destination ." 

' (52) This was said to Mary. Then Jesus ^ ^ j, ^ ^ $$$]& ^ Jifl& 

was born and in due course of timereceived ' / s *':r*,U \¥bM'¥J?\< f *£Z\i\'£\ 

nabuwa from Allah. He conveyed his •^& i »& W-* tfjUlu-'u*^. 

revolutionary message to Bani-Israel. He was 

opposed by the priests. Perceiving their 

intentions to be dangerous Jesus summoned 

his followers and asked them, (C Who will be 

my helper in the cause of Allah?" They 

spontaneously answered: "We will be your 

helpers. We believe Allah, and you will be our 

witness to see how we submit to the divine 

laws. — , ^ 

(53) This they said to Jesus. Thereafter ^^^©S3^S3^?tQ&^ 
they addressed Allah saying, "O our 
Sustainer! We believe in what you have 
revealed and will follow Your Rasool. Count 
us amongst those whose lives are a living 
proof of the truth of the divine ordet." 

3 - Aal-e-Imtati (The House of Imran) T^ll^T r} \ ^c^ ,_\) ij _ y 

(54) Those who opposed Jesus, plotted ©fiiOSi 2*5 L Sll^t^ 
in secret against him, Allah on the other ^^^ 

hand, devised the means to protect him. And 

surely His means are the best of all, 

(55) Jesus' enemies conspired to crucify • ^.y< v Su -v.i,** ^^^ ,?. T> i n y ^ *, 
him but Allah said to him, "Be assured that <■* d >£ ,L , ^ s ^ f^ ^ J 1 
their conspiracy will not succeed. You will ^s£oi ^i^^ £5^^ t3^ ^i*^! CJri jj' ci^t^ 'i-5^£ri^^ 
fiilfil your mission and die a natural death ®£^4^^^ 

(5:177). You will be exalted. I will absolve 
you of the allegations levelled against you 
and take you far away from the grip of these 
conspirators. At present your followers 
appear to be weak, but eventually they will 
overcome their enemies and remain 
victorious for a long time." 

"Keep this in mind that such disputes 
and confrontation are ultimately settled 
according to My Law oiMukafatr 

(56-57) Accotdingtothatkw those who ^Qfij, * CAm^^jQM% 
reject the truth, face torment in this world ^ , J V?J* JJj^ 1 , ,, , ,1 , 

and the hereafter and none can rescue them ^^*l |>Uf j £i*i ui^Ji U\j ©ud^ai <j£ J^ Uj 

from it. On the other hand, those who euU&Jl^tf&K^lMi*^ 

accept the truth and work for its 
establishment are fully rewarded. And Allah 
does not like ^alimeen. 

(58) These are the historical annals and 
laws which have been revealed to you by 
Allah, O Raso oL 


(59-60) Moving from the Jews to the <{*rc*i ,'* > <^^W llfii" " i-rtft! 
Christians/take up their claim tit j esu8 was J JWv'>^ £^W<f^uI' 
the son of AJlah. Tell them, "The birth of ®GJQ^ 

Jesus is like the birth of any other human 
being. Life emerged from inanimate objects 
and passing through evolutionary stages 
culminated in human form. This is the truth 
from Allah and there is no room for doubt or 
dispute in this matter." 

(61) If after such clear arguments^ the 
Christians are not willing to accept the truth, ^ _ ^ ^ „ , _ 

you can tell them > It is not our way to j& ^JwAJb u^lj^^Ljj b*L-j^J*bjIj b^\ 
prolong futile disputes. We separate ^^ij^^l^^^ 

ourselves from you and you should do 
likewise. We should not interfere in each 

3 - Aal-e-Imran (The House of Imran) ^ 12Q J . c^-*-^^ V>JT" 

J I Vlv— - ^ 

other's affairs and the result will show who is 
deprived of Allah's blessings (6:136, 5:1 3, 

(62^63) O Rasool! You should give this ^ < g ^ J J, ^ ^ * *J ^ £ g; « , 
challenge with full confidence because what t ^ .^V,,^ , *T<|rf* »[< **0i«.'ll 

you have been told is based on truth and is ©t^r 1 ^ ^ *ul W> ^ wi? ®^>-^ 

from Allah who is the supreme authority and 
whose power is blended with wisdom, If, 
despite your warning, they dispute with you, 
then Allah's Law of Mukafat will deal with 

(64) O RW Say to these Ahl-ul-Kitab, §^^\ZgZ£$ jl$2<-$l£$# 
"Leave aside these subsidiary matters and " * ■ a*v><\*>'\' '*''<*' 6' \i/ ^ l\1"*i 
reflect upon fundamentals in which you ^I^^UU-U^^^^^-ffiJ 
pose also to believe, though superficially ©iSi^S^IJj^yjIJjJy^ 

These fundamentals which we present to 
you are that (1) the authority of none other 
than Allah should be accepted, (2) no 
creation should be set up as a partner to 
Allah, and (3) no human being should be 
considered as a possessor of divine powers ." 
If they accept these fundamentals, it is good, 
if they turn away, tell them, "You follow 
whichever way you like but bear witness that 
we obey only Allah's laws." 

(65-67)Askthese^/-^V'Whydo ^f^^^YJ^^i/M'A^^ 
you dispute whether Abraham followed the Lf - 4-3<Pf *. >' <^s1| ' 

Torah or the Bible? You do not even know ^Q^W^>U®<^^1 fcWU*il| 

that these books were revealed after his time. £ggjgjf JSjg *jl* ^ j3 lS & &$2%% ■ 

You used to argue in matters of which you ^ g ^ ^ ^ g^g^| £g £ «&E5 

had some knowledge, but how strange that ^ ^ ^ *^ '^^ , W ^Z 

now you argue about matters of which you ® wa^* 51 U* U* l»j WU« 

have no knowledge! It is only Allah who 

knows and you do not know! Take note that 

Abraham was neither a Jew not a Christian. 

He was a true Muslim. He obeyed Allah 

exclusively and did not associate anyone with 


(68) Neither Jews nor Christians are gfa ljj, ^ gj, q$ ^ JSl Jtf fij 
close to Abraham. Those who followed mm " ^ ifi'|' , ' i r*H**''l 

in his time were the ones close to him, and ©U^O^'j !**l 

now this Ntf& and Jamat-ul-Momineen are 
close to him because they follow the same 

3 - Aal-e-Iiman (The House of Imtan) X 121 T ^^*-&- Jl *J>j~*< - V 

path. And Allah is the protecting friend of 
the momimm. 

(69-71) A section of the AM-u/-KJtab ^ ^ gv ^& £ Jfl, i^ ^ fcft ^g 

desire compromise with you so that you ' - , ^ - V&*& „' >>>*['' >>'W 
would deviate from the right path. They are ^lj^^UJ^^ W'^y®^^^^*^ 
deceiving themselves and do not understand £jjKj (JfetlJL $2l Q$ Jjj <^§l OiyQusiJsS 
that those who accept the truth cannot " " t '»*£-j*ttf"|2| 

compromise. Ask them, "Why do you ' J 

continue to deny Allah's laws after you have 
seen so much evidence which testifies to 
them? Why do you mix up truth and 
<$fc falsehood and conceal the truth knowingly?" 

(72-74) Another section of the AtM Q$ $$\ ^\&J&I^& , $&^' 3 
Kitab resort to another subversive technique. « r , s,*,^, „ ^ ,rt*< t , ; ,?"fr> w tt - 3 • i^f 
They ask their people, "Join the Muslims at %W%y^Jl^*J*^ W«^j!jS-I 
daybreak, pretending to be believers and Jijj£.f jSSuT^ltf^tf^SlLP^JSa^^ 
leave them at the close of the day During &*&&^^ty^$2$*jfa 
this period engage in discussions, designed - ^ S3fi*«r * r"l K^fc 'i 

to create doubts in their minds. In this way it J*^J ^^1^^^=^®^^*^^ 
is possible that some of them retract, from ©^JiailJiSl 

their eiman" They exhort their people, "Talk 
to the moffiimm but only accept what is said 
by those who follow your religion. Do not 
admit that the like of what has been 
imparted to you has been imparted to others, 
and also do not admit that any plea advanced 
by your opponents will prevail against you 
before Allah." 

O Nabi'Szy to these people that the right 
path is the one revealed by Allah. Revelation 
is a blessing from Allah which He bestows 
on whosoever He chooses, Allah is all- 
embracing. And, on the basis of His infinite 
knowledge, He chooses someone who is 
most suitable to receive the revelation and 
Allah is limidess in His blessings. 

(75-76) Amongst the AU-ul-Kitab ^J^^^M'^^^^^ 
religion is the private affair of individuals ~ , „ * < *, , 

and has impact on persons differendy by 4)1 y»^c^^l^l ^S^^Wl 

resulting in the formation of various types ^| Jt yjfeS E 3«P SjaSi 4 E§& lt£ $$j$* 

of ch^ctet Amongst them you trill see ^ftgg Jfc^^Jj.^^^ 

some who will restore a treasure to you if *-" ^- ^ J i»"^* w ~ w * 

you entrust them with it, and also some who @Ui*V) 

will not return a dinar to you if you entrust 

3 - Aal-e-Imtan (The House of Imran) lT l22 J C^y^- ^ %>Jr-" - ^ 

them with it, unless you are pressing in your 
demand. The justification given in defence 
of. their attitude by the latter is that whatever 
is done to non-Ahl-ul-Kitab is permissible. 
This is a lie which they foist upon Allah 
knowingly. Allah's law is that trust should 
always be honoured. Promises made 
amongst you are in fact, made with Allah and 
He likes those who keep in view his laws. 

(77) Promises made with Allah should tf£<^\<^ 

not be bartered for a paltry price. Those who . ; ~ v, , t ,„*«* <f> 6 ^ U, i ,*f 

violate trusts may thereby derive some ^jJW^^i^lJJ ^l^ 3j j^i tj^ 
y worldly benefit but they will have no portion @^i ^StJ&i ^pfejS 

of Allah's blessings in the hereafter. Allah is 
so disdainful of this sort of behaviour that 
on the day of reckoning, He will not look at 
them nor speak to them, much less absolve 
them and they will suffer grievous torment. 

(78) The technique followed by these ^^^^^J^^Jj^/^ 
people is to mix their self-created * ' » '*% '&*-'• J&'+l 
injunctions with Allah's laws narrated in His fia &Z V*i* l*J fiA #$ &*** uMj "^ V** 
book in such a way that the two are ©iiSjiiijo^Sljil j^&iSjS 
indistinguishable. They say to the people, 

"These laws are from Allah," whereas they 
are not from Allah. They foist a lie upon 
Allah knowingly 

(79-80) The fundamental principle of ^ gSK^Sg 3fi| &| %g tf& $ & 
dun (religion; way of life) is that no human " „ . , jf i<y ' „ , . ~ ^ p 
being - even though AJlah may have given ^W^jWu^i^^^a^W^ 
him a code of laws or the power to enforceit \^ ^ jK*t £ ^U*^ j£T^i #$1 <ji£2 
or even nabunwa (prophethood) - has the ^^^J^^^^^^ 
right to say to the others, "You should obey v***"*" ~*~w ^--^ - J w *^" -r* 
me rather than Allah." What he should say is, 
tf You should be amongst those who belong 
to Allah by following His book which you 
study and teach to others," He should also 
not tell the others to worship malmka 
(celestial forces) or their anbiya (prophets). A 
momin (the convinced Muslim) will never do 
so, Do you think that after he has himself 
believed he would bid others to resort to kujr 
(denial of the truth)? 

(81-82) The guidance which is being <j ^y J£&MQ&& 0& & Sit ifi 
given to you now is nothing new. It has been * ' * ' 

3 - Aal-e-Imran (The House of Iintan) C^i C^*- 6 ^ J' ?£*— ' - ^ 

given to earlier peoples through their *ri^ jjg yflgfc fc g{$ ;£ (£ £3^ 3& J&E 
with whom Allah had made a covenant. This ,*„ ^••f ^k j. » » i *t"il '£ *a ! 'f *t>'~\, 
covenant was that when the last rfwho will <> >^ J^ ^f^ , ?£lf % \*)t 
validate the claims and promises made in (il^U^i* Jyc^QS^^^i***"^^^^ 
their scriptures comes, they would accept ©£$L$Loi 

him and also aid him, 

Allah had asked them, "Are you aware 
that you are accepting the covenant on these 
terms?" They had answered, "We are." 
Thereupon Allah said, "Be witnesses to this 
and I will also be a witness along with you." 
>. Allah had made it clear that those who would 
backslide would be those who had 
. abandoned the right path. 

u (« 3 ) This is tha,^ which is ordained ^$r i ^ i ^&r&Q&&&'J& 
by Allah. Do they desire to follow a deen w ' " • „•«, /fifisft 

other than this, when they can see that ©ta^jifeilS^S 

everything in the universe submits to Allah's 
laws by choice or by constraint and follows 
the way which leads to the goal set for them 
by Allah? 

(84) Therefore, O Jamat-ul-Mominten say, ^ ^, £ jyflv ^ ^ ^ g| j| 
"We believe in Allah and m-that which He ^ ^ ^Jf^f 7[XL /*£ i^u, 
has revealed to us; and in that which was ti&pj ti L t*i <>*>* tjf > u > J? 1 *- J 1 J VJ^Ji^lJ y 
revealed to Abraham, Ishmael, Isaac and @<j5^^<^!^^fS^!^^jU*' 
Jacob and their descendants; and that which 
was given to Moses, Jesus and the other 
anbiya by their Rabb. No distinction do we 
make amongst them and we surrender to the 
laws of Allah." 

(85) This is Islam. Anyone who adopts a •^y, AjJ^^^jg^i.^^j^J 
way other than this will not be accepted and " * " -" 'ti 
at the end he would be the loser. ®t^Lft? ai 

(86) If a people have professed,^ C£$$$&J^&^$&^$ 
and their **£» has established the divine •, iiUx.rf, ^rf'i^j. 'i./V'/T'tf fc, 
system which testifies to its truth, and ®c^U^(4Ma!Mj cw^M^d* 
thereafter they turn away towards £#/r, who 

is there who can guide them? And Allah's law 

is that Acfta (wrongdoers usurpers) ^ ^ - ^ ^ ( 

cannot be the recipients of His guidance. U* u ' J 5^^ ' J ^ ■ <-** * -**** U - j>* J 'J* «-YJ 

(87-89) These people will be deprived ^ $ il£]| j££ JSS 3 E fe 2gi* &te«2f 
of Allah's blessings as well as the support of ^ , g ^j ^ ^ ^ gg g* g, |^ 
z^^ and righteous persons. They will " ' ■ ^ ^ 9i< 

3 - Aal-e-Iintati (The House of Imrati) ^124^[ ,y m p. jl\ % . y 1 

remain in this state without respite unless 
they give up the wrong path and amend their 
actions. And if they do so then certainly 
AUah will protect them and provide them 
with the sources of nourishment. 

(90) If they continue to follow the ^,**yH 'V*t1"K>i£2 ' -fi '"\**f" -1itf i 
wrong path and their repentance is merely ^^^^'^^'^^Wi^^C^y 
verbal, they will not reach the right goal. ©&?t&llii liLSjfj 

(91) Those that have never accepted the ,,., 'f • ^ *1i-Kf.*^^i^^.V, 
truth and die in the state of kujr will not be ^^Hu^O^^j^^j^U,!^ t*$ly! 

saved from their torment even if they offer jJjUSJSlf olj*iJf dQ»t \ tf j3l$ ^ us$l 

the treasure of the earth to redeem t/» t , w 

themselves. None will be able to help them. ^^ 

(92) You cannot attain true freedom of tf r< . < * .>* .*> (■• • i. ,, ^ J [• P * . « t • ■* fc , \\" * f 
theselfunlessyoukeepopenthatwhichyou W*&&W^ a ^W&iS~^Wv> 
cherish the most to meet the needs of ©JSlU^Si! 
others. Allah surely knows of whatever you 

give away, 

(93-94) We return now to Bam-Israe/ 1£ 'i* T"!'^ Kvii i* T^i t.j'S ,v, \'U\>& 
who object as to why the Quran has made f ^f f^ 1,^7^ , 5 ^ , 

permissible certain articles of food which ulUj^3^]p^|]55jj i i^lOK(iTtX*tJ*1^ 
were prohibited in their Sbariah (civil law). ^ ^ g^ ^j ^| j£ ^ * @ ^^^ 
Tell them that the Quran has made -,^ i *iiu7* •rtfe 

permissible that which was so before the ©ui^U^^ 

Torah was revealed. There were certain 
things which Jacob denied to himself. The 
Jews included these as prohibitions in their 
dietary laws although this was not divinely 
ordained. Ask them to bring the Torah and 
read out if they speak the truth, and if they 
fail to do this and still continue to fabricate a 
lie and attribute it to Allah, they shall stand 
among the evil-doers in the divine court. 

(95) Say, "Allah has revealed the truth, so , ,uy, m>.* „ u, <f t ,,tfr< *»\ x <" >\t 
follow the path adopted by Abraham the & w * Uj ^^l ^ W^ ^ 00* t> 
haneef. He was not one of the mushrihen (who ®Q&jy^ 
could have added something of his own to 

the divine law)." 

(96) Another objection they raise is as to ^,-r'TT "tf|#i*sV -1t Kii' ' *"v?tf. 
why the Quran made Makkah as the centre ®Ui*WJt&M*Oj** ^<^l*UMjSWUjIu1 

(fM) instead of Jerusalem (2:142). Tell 

them that the first house ever selected for the 

entire mankind was at Makkah. It was from 

this place that humanity was destined to get 

3 - Aal-e-Imran (The House of Imran) ^J25^J ^^-*^& Jl ¥^-~ - V 

the guideline and the fundamental law which 
would ensure stability and nourishment for 

(97) This guideline is very clear. ^ i, ^ j , & <«* , > ,, *„ ,,. , &# 9 1 _- * > j * . 

Moreover, this was the very centre from %'^ 9 " ' A\^V'\ ' "V l< 
where Abraham achieved the Dlustrious 4ill0b>J^J !^^ifU^I<^S^w<JB!wJI 
position as leader of mankind (2:124-125). ©^yill^^ft 

The greatest quality of this centre is that 
whoever enters it, would get all-round peace 
and security. And all those who can afford to 
assemble there must do so; they would see 
• with their own eyes how very beneficial is 
that system of which this is the centre 
(22:28), provided the objective is not 
selfishness, but to establish the divine order. 
These are some of the objectives of this 
centre and he who rejects the divinely- 
ordained order only harms himself, because 
Allah does not stand in need of anything in 
all the worlds. 

(98) Ask the Abhd-Ktok "Why do you ^ * ^ ^ -^ J^ ^vjjj^ jjj, ffi £ 
reject such a beneficial code of law? And ^^ - — * > - ~ 
remember that Allah is witness of what you ©UJ*-*** 

(99) Not only do you rej ect it yourselves ^ ^ ^ ^ j£ ^ £&$£ J$\ ffi $ ' 
but you also place obstacles before those • .wr" i.^ >uy * irt* * » *w\* * 
who desire to follow it and try to make the ®u**> U* <4^ <u L.J >Wfi^)jWjS 
straight path of deen appear crooked when 
you yourselves bear witness to its being the 
straight path. Allah is not unaware of what 
you do. 

(100-101) O Jamat-umomineen, if you ^ ^ g A - %J ^ ^ gj| gjjj jjjjj 
follow some of these AM-ul-Kitab, they will * ' ( ^ ^ ^ ^ .Y&yu ^ #*& 
turn you into unbelievers. How can you j*S» <J^ b UjiA 1 i-W j ©l^>M^*J>J^ 
renege your <?//%?« and return to £#/n> To Lj^J|£^j2^i^tt^j v ^iS&4hl«il 
remain steadfast in eiman, two things are t >^»i 

indispensable: the book of Allah in its 
unadulterated form and a living authority to 
implement it. You have both - the Quran and 
the Rasool Whoever holds fast to this order 
(based upon the book of Allah implemented 
by the Rasoot and, thereafter, his successors) 
enters upon the right path (3:143). 

3 - Aal-e-Imran (The House of Imr an) £i^Lj C^^- ^ ' ££>— 

<<J1 &**~ , _ v 

(102-103) O Jamat-ul-Momneen, follow jgg J gjijg £ ^ ^ &| |j$| j£| $$ t$5 
this code of law as it deserves to be followed ^*. M »f? K ^*i^^[^'' Ai l'Ot s * -V "'I'S 
^oughout yo- .if. This code should be ^Jf^^^f'^ 
held fast by all of you together and do not be %?£ J&*\i J^is c& «-» « *'d* I ^» al^ *W 
divided into sects and parties. Remember ^^^S^l y3 ££* tS *£2& "8l?l 
Allah's blessings to you in that when you " " ,,,,•,• ,,*^<"r i? ,^Mi *."» 

were each other's enemy and He brought ew*JS#UWJte^*rt la- 

yout hearts together and thus you became 
brothers. This strong brotherhood formed 
on the basis of an ideology was a great 
blessing, although before that you were on 
the brink of a pit of fire and He drew you 
back from it. In this way Allah makes His 
directives clear so that you may take the right 

(104) For the establishment of this „v> .„.<-tr **>»W K]\ \\ "'*&t\ K^f&f 
system it is necessary that you should be •.'I'V* "\S WfV'lL ' 
such njama{ummah) that calls all humanity to ©y^Wl^^lj jMi^ 
the Quran (3:109, 2:143, 22:78), enjoining 
what it recognizes as right, and forbidding 
what it declares wrong. If you do this, you 
will lead a life of progress and prosperity 

(105) O Jamat-uI-Mommen, you should *^£&C>&&^&$Zffi#$% 
not be like those who fell into factions and ** * ' s , # ,, t ,* ,~ ,, 
differed amongst themselves after clear g^ljU^^jIj 
guidance had come to them. For them there 
is grievous torment (6:160, 30:32, and 
42:13). ^ 

(106) There will be two groups on the *>>*,*, > ^., ,* ^^ZlL'i^it'jA,^^ 
day of reckoning: one whose faces will be „ ^ , ^ „,„ ^ 
bright and the others whose faces will be eyiA^^vWI^A^^ 1 
dark. The latter will be told that they had 

renounced what they had believed in and 

should taste the fruits of their deeds. ^ s , ^ < _, 

(107) Those with bright faces will enjoy Ua3 j+ ^ ^ j dft 9 ^*^ «^' W l U I j 
Allah's blessings and lead a happy life. ®<j30& 

(108) This guidance which is sent to you ,, w „ „ x ^ *j -wfTte V 1 llfi- 
ONii, is based on truth. If it had not been ec^UkjuMWUj ^b^^A^M^ 
given to mankind it would have been a %ulm 

which is not intended by Allah towards His 

(109) And Allah has not devised this %$$>£}$ ^U?'M^^^^ 
system for mankind alone. His law also 

3 - Aal-e-Imran (The House of Imran) 

t3 ^jV^-Ji^.r 

governs whatever there is in the heavens and 
the earth and it is because of this universal 
law that everything is busy in the fulfilment 
of its destined goal. 

(110) O Jamat-ul-Mominttn, your ^^^J&^JQ^\&\%'J& 
responsibility is not only to follow Allah's € ' ' i , , . ( . ^ jy 

guidance yourselves. You are an ummah (the ^ ^ d*» S^ Mf& f^^fZ 
Muslim fraternity) raised for the good of all ©ySi^liiJjK &*&*&* 

humanity. Your responsibility is to enjoin 
what has been recognized to be right, and to 
forbid what is considered wrong by the 
jfy* Quran. 

If these Abt-uI-Kitab had believed in this 
way, it would surely have been better for 

them. Some of them have believed but most 

of them are deviant. 

(111) Those who deviate cannot inflict ^ -^^^ J^Jjg «$ \sJT3U$lKii $ 
on you anything but a trifling harm. If they * , „^ 
engage in war with you they will turn their Ujj-^ 
backs upon you in flight and none would be 
there to help them. 

(112) Don't you see what a life of misery £g J£J j,| £g J£ % $$ X$ S JJ! ^ c** 
and ignominy they are living? They have no V*^ , <v >' *' ±\'z t << A" Ji\\ . 
abodfin this world and no shelter, except 4> ^U^ ^ ,*») ^ W^A 
when someone considering them ^/^ ^^^^I^^^^^^M Y 
Kitofc, gave them shelter or they had some " ' " ^ja^BSSSB-i*^ "** 
pact with some people - otherwise they have 
incurred the wrath of Allah and continue to 
remain overshadowed by humiliation. This 
is because they have persistently denied the 
truth of Allah's message and transgressed to 
the extent that they even killed the anbiya 
unjusdy. All this: because they rebelled and 
went beyond all limitsl 

(113-115) This does not mean that the $fr\^\ £$$$%& ^Jtfi^TjSlSJ 
Jewish people as a whole have lost the /j ,l '"■■ - ' - -..-..-. ..<- 



Islam and then rehearse Allah's message ^^V^^'j^^^^eS^^ 

during the night. They believe in Allah and ^^ - *- ^ 

the hereafter and enjoin what the Quran ®U$& i > 

recognises to be right and forbid what it 

considers to be wrong. They strive eagerly 

for the good of humanity. These are the 

3 - Aal-e-Imtan (The House of Imran) C?3 c^*-*^ J' t>>~ - V 

ones who will be called the saliheen (good 
doers); whatever good they do shall by no 
means go unacknowledged. Allah is well- 
aware of the muttaqeen. 

(116) As for those who have not ii • » »"<WTS' » y V"T» J "/ <s!n *'A\ > '1!('^\{\t\ 
believed, neither their possessions nor their ,„, . r^ , . & ki, * i «f 'tf V^/ 

children shall be of any avail against Allah's ©u^U*** jUI v^ldJ^ Li 

system and it is they who are destined for the 
fire, therein to abidel 

^VIT^T^T people T d JT 4i«*a*^^0rtias«cj£; 

worldly life is like that freezing wind which t f ,, - ^ § , ,, ^ „ ^ 

smites and destroys the entire harvest ui*j 4Ul^»u» 1«j 4sU*U .•*-»> I W*^j» «S*j* 
because they did not make proper &{^&J^Ju] 

arrangements for its protection. Allah did 
' not perpetrate any %ulm (transgression) upon 
them, they did it to themselves and thus 
brought about their destruction. 

(118-119) O Jamat-ul-Momimen, do not ^^^^^Ij^l^i^l^ 
repose confidence in those outside your own ^ ; - J '„ t< -; 

circle. They will not miss any opportunity to dP° L*j e -H»'j»1 U* '"-^V 1 ^ ^ ^ U ,JiJ 
harm you. They gloat over your suffering. ^ 9 $&$£&< s B2!t%#>ZS , lj&&i 
Some of their hatred is articulated and what g* ,, ^ j^ *«&$& &J&* ^ 
they conceal in their hearts is even more ^%^y^%i^f\,fj^zt 
pernicious. We have told you all this very J* ^&\ w* iM&l j£3* B** !& 'ifi *&■' #« ^ 
clearlyif only you would reflect. % £j^ 4U%-%\&$&>$$ * 

You befriend them but they do not 
befriend you although you believe in all the < 

scriptures. When they meet you, they say, 

"We also believe," but when they are by J 

themselves they go wild with rage. Say to 
them, "Perish in your rage; Allah knows fully 
well what is going on in your minds (3:27, 

(120) They are aggrieved when $%>&%%£&$>:£&%£ j£3i>\ 
something good happens to you and rejoice t * ,^ 'f^ut^ ''''^n^t^'l'' * 
if anything untoward happens. If you ®Wt)M^W ^*W^jW2V*>Ja&* 
remain steadfast and hold fast to Allah's 

laws, their conspiracies will do you no harm. 
Allah's Law of Mukafat envelops them. 

(121) Moving from the conspirators to ^ wgj, ^gj ^jj ^ ^ ^ ^ !g 
those who confronted you openly, call to ^ ' ' " ' fw ^, ^ 
mind the battle of Uhud when you, O Naft, ®-°**' &&* 
left home early in the morning to set your 

forces in position. Surely, Allah is all-hearing, 

3 - Aal-e-Imran (The House of Imtan) X 12g ^I ^L^-S^ <J\ *> *_w _ V 

all-knowing + 

(122-123) The confrontation was so ^ g, ^ ^ ^ ^^ xY£ ^ , 
severe that two groups from amongst you ,^i ^^ J ^T; u '-*7* ^, T*" f* 
were on the verge or losing heart even l**l» <*yjou\34J^&^j&J&s®ij&^tf&P 
though they knew that they had the support ©wjlS j333il 

of Allah's system. They were told that they 
had been given success by Allah in the battle 
of Badr although they were in a miserable 
condition. Therefore, you should continue 
to adhere to Allah's laws so that your efforts 
become abundandy fruitful. 

(124-125) On that occasion, O Rjsoo/ ^jft^^J^^tf^Q^ 
you said to the momimen, "Is it not enough ^^ J] ^f?^^^*>^WU&&U*>V 
that Allah should help you with three j**Ip 0* j&i^yj ^j 'jjj^ ui cF®US>^^M 

thousand mabifef who would come down to e^i^Z jjj} u* j^i 3^« jRljS j£ Iji 

strengthen your hearts (3:125, 8:10, 12, "" * * 

41:30) and if the confrontation becomes 

even more severe, the number would be 

increased to five thousand who would come 

swooping down, provided you remain 

steadfast and adhere to Allah's laws/' 

people depends upon inward change. This Q^^'j^l^^U* 

inward change is a result of unswerving 
confidence and trust in the validity of AJlah r s 
laws and is called the help of mdmka in 
Quranic terminology. 

(127) This help will disable a section of ^Q^^^f^^^^^ 
your opponents and they will withdraw from U1 #^ ******& -» ' JJ" W U 5 « J" w* 

the battle defeated. 

(128-129) O Rttw/'They are, no doubt, ^ ,„?,* *t , & , # >lo > i ><*\\ ' '(\ '"[ 
aggressors, but it will be none of your ^ff'f?/'^^^^,,^^ 
concerns to decide about their fate £t^u^j^\j?j!^^Uj*sjjJat^U^©uJ^ 
personally. It will be decided according to @J^5j^&Ij^^44*j 

Allah's Law of Mukafat^Ada. operates in the 
entire universe and determines who would 
be protected and who would be annihilated. 

Success in war is a defence against 
oppressive forces. 

(130) O lamat'Ul-Momineen! Do not •» , . &, ^t"."^ 9 w ' < it w\Ufe.A \j'\ ' > .'fi \'*k 
accept an economic system based on «£w. ^ ?%> J*, 

You think it increases wealth manifold, ©uw^JW*) 

whereas it decreases it. You should always 

3 - Aal-e-Imran (The House of Itmaii) ^130J^ ^[y^C* J] £>*" - V 

remain conscious of Allah's laws and follow 
them as this is the way to prosperity and 

(131) And beware of the fire which * -** Jfii * * fTsVf<lti-V 
awaits those who deny the truth. ^ 

(132) And adhere to die divine order ai^jJSO^j^HA^ 
established by the Rasoo/ so that you 
continue to receive the means of nurture. 

(133) And hasten towards protection $ * <V * n SliM *;-3^^*tfitf * sr"-**' \il T * [^ 
from your sustainer leading to the jannah * % >* ^ , < j 
which encompasses the entire universe and e LJi5^^J*' 
has been prepared for the mutfaqeen, 

034) These «*,» help the needy -fl^ ^k^pl^S^ 
whether they are themselves affluent onn ^ - ^— ls*>*> ■ J7ji , \z s 

straitened circumstances. They sublimate ©&^'4^^^^^ 

their violent passions towards some 
yk* constructive end and do not cate how others 
behave towards them. (And thus maintain 
the balance both in themselves and the 
society.) Allah likes the mohsineen. 

(135) The muUaqeen are those who, if \^^%^ >: X^^^M^Q^ 
they commit an indecency or a wrong , « ^ ; ' 
against their own -selves perchance, \&*\*K>r\&&J»* *iO!M*\>JjWtrj j^04 
immediately bring Allah's laws to mind and *&£!!&*£ & 
make amends for what they have done (by 
performing good deeds 11:114, 13:22). And 
what else but Allah's laws can protect them 
from the adverse effects of their wrong 
actions? They do not persist wilfully on a 
course of wrong actions. 

(136) For them the recompense is *\%tf\\'j<. * >>$ *V ' ■> »<> •jg-V-S >>${<' <\\ f 
protecnon from their Sustainer and aMeot " ' w ^ • i i T ^ * < x * *- i,K* ^ » i ' 
bliss, therein to abide. How excellent a »cflij""j*U^ *3^^- 
reward for those who labour! 

(137) There were many man-made #^^^9^»'£jjfe, l &ji 
systems in force before you. Lro into the " ^ ^* . 
world and see what has been the end of ©C^^'^^ 
those systems and the people who upheld 

(138) This is a manifesto for mankind eQM^$3^uM3Q& 
and a guidance and counsel for the muttaqeen. 

(139) So, O Jamat-ulMomineen, do not e^^l^l£fr^SS^& 
lose heart or be depressed for you shall "' 

3 - Aal-e-Imran (The House of Imran) JL. 131 J[ \)'t-«J^<J l | £5 X 

surely gain ascendancy, provided you are 
true believers (4:141). 

(140-141) If you have suffered a defeat ,prt f *$* Li j u „* ,**> t>-"Z<?,< ,$">->* »i 
(Le., in the battle of Uhud) your enemies had ^ ^ ^T"* * /CV^ ^C"? ,, 
suffered likewise (in the batde of Badr). S^ 5$& & &.$ SiljSiQS e u^Ki^ 25 %$ 
History will tell you that success and failure |£| gjj &| ^gjjj | -JJ^| ^ <j ^g i^j>j£ 
alternate in the life of nations. These trials "" ,,, ^ -^>^ 

bring out the worth of those who truly e l^irfM<i*~s 

believe, and also bear witness to the truth. 
Those who fail the test are not fit to survive. 

(142) In the light of these hard facts, do ,n j3 , •, *, .* n . <,- \"['%srt\ \\> *' ><,'* ' ,< 
■ you think that you will gain Jamah while you ^ b °** ^ **"■« Wj ^ ^ ^ « '^^ ' 
'have yet to prove which of you have ©SU^'-iS 

struggled hard and have endured 
steadfasdy? (9:16,29:2). 

(143) You had yearned for death before ^f/*,^ *^ u .*^te ,< \>z > * w* , &£ ,»*" '1> 
you came face to face with it and now that ^>*^*» ^ul<Ji«C*c^u**Wt>3lj 
you have faced it you appear to be ©(jjjlacj 

(144) Take note that the system based on ,< • [<t , Y ,Kv >\ > l\\ ax* »f '<5*i»/A*K[^ 
eternal principles is not shaken by the death ^T,^l jl, ^^ ^, 7?/ ,'£ , 
of an individual, no matter how important j$i cA* &2* <jT 4*& U^iSJKtf J^iSjSil 0^ 
his position may be. This principle applies ©(^Gl2i!^^E2il 
even to as great a personality as 

Muhammad (peace be upon him) . He is no 

more than a Rasoo/ from Allah. Rusul before 

him have passed away. If he dies or is slain, 

will you then turn on your heels thinking that 

the system is finished? Whosoever does so v n ,, 

will not harm Allah in any way. Allah will <^ 

reward those who remain steadfast out of 

their conviction that the system does not 

depend upon personalities and will continue 

as long as the book of Allah is followed. 

(145) Death is a natural phenomenon > t .'•j.tfsrt w<fi, \\ A •.* .< \*\ • «[•• 
and the duration of life is determined by ^f'.^.T^.^^l 
Allah's physical laws. What matters is not %4 f$ j&rf <it? *j <•# %4 fS pJ^' iff 
how long a person lives but what he does. ®£k£!$i<<y& i ' 
One who works only for this world receives 
his reward accordingly (17:18- 20), and one 

(4) When Muslims mention the name of the Messenger Muhammad they add the salutation PBUH (Peace Be 
Upon Him) , This salutation is not used in the Quean. It should be implicitly understood that, as mentioned in 
Surah Ax-Saffaat (The Ranks), we do convey Peace upon all the Messengers of Allah, Sustainer of the 

3 - Aai-e-Imran (The House of Imran) CHI C^r*-^ J' i>>~ - ^ 

who works both for this world and the 
hereafter is also rewarded accordingly 
(3:147) and therefore whoever remains 
attached with this system, would very soon, 
himself see the result of his efforts (24:55) . 

(146-147) Many were the anbiya on ^^K^^^^^^^ 
whose side fought a number of their '^ , f *iSLf^/\\^\^<\^\\ \" 

companions. They did not lose heart Ujeek*M«4ulj \^U Uj lji~ Uj£! 0^- 

because of what befell them in the cause of (yf $ (2Cg Eg£ QjjM Eg tfg (jT^USSS w^ 

Allah. They did not weaken nor did they give ' «<^l J^iMGiSfiSTcS 

in. They stood steadfast. Their only prayer "*^ 

was, "O Our Sustainer! Grant us protection 

against our shortcomings or anything 

excessive in our doings; make us stand firmly 

and help us against our opponents." 

(148) Allah bestowed upon them the / 9 »i r j.-'.LTi ft ^li/'f'Hli 'ft 9 k\ *V~k 
blessings or this life as well as an excellent T - *~ ,.,,#* 
return in the life hereafter because they had ®V!#? a w ] 
led a balanced life. 

(149) O]amat-Ul-Momineen, if you follow ^^^^1]^^^^^^^ 
the kafireen, they will cause you to relapse * ' ' /( , >,<^ 
into your old ways and you will turn losers. @l^-> bgus . 

(150) Nay! AUah alone is your protector %Q^*&%*%&&bi$ 
and He is the best of helpers. 

(151) If you follow Allah's laws ^^\ J \fJ i %a%^Q^M^'' 
exclusively, you will be unafraid and ' * a '*>s '\*i.K\\*> >\"iW\' , 

courageous, but if you also obey anyone St 

other than AUah, it will weaken your heart. 
Allah has not issued any authority for such 
obedience. Jahannam (Hell) shall be your 
abode! (12:39, 18:26, 18:110, 39:29, 42:21). 
How vile is the dwelling place of %atimeen 
(wrongdoers, usurpers). 

(152) Just one instance (m the battle of ^ g, J£ ^jffiS J| ft£j %\%^ #J 
Uhud) explains how much loss you suffer - ' '3, ~'&ZL'3& \*&&' 

collectively, when you have only worldly j&t ^U^jlU^u* jB *^jj*>J»4^kjto 
gains before you. While you were J&i&J § 1^ jJjte£&lG&» oiS U* 
annihilating the enemy and gaining @ ^|3| j£ J^*5^^1£^ a £S! 
superiority over them, and thereby the divine @t -*^' iT i*« J* «'J >-* « J*J >*^ 
promise was being fulfilled and victory was 
in sight exacdy at that moment you faltered 
and started quarrelling among yourselves 
about the order. You ignored the orders of 

3 - Aal-e-Imran (The House of Imrati) lL 133 Jl cXr*-^ J I %>^r^ - ^ 

your commander. Some of you were 
tempted to get immediate worldly gains 
while others, whose eyes were set on the 
future, remained steadfast Consequently, 
your attention was diverted from the enemy 
towards the booty and (you were defeated 
and) your own worth became visible. 

However, (when later on you realized 
your mistake, and came back to the original 
position) you were once again victorious. 
This is die law of Allah! If someone falters 
or commits a mistake, Allah does not deprive 
r him of bounties for the rest of his life. 
.Whenever he realizes Ms mistake and comes 
back to the straight path, he is entided to all 
the divine bounties* 

(153) During this defeat, you were so ^jj^^^f $ &% ZJ^ 
flabbergasted that you did not even look , , [/f ,^ gld^Sfflsite^KS 
back (to see in what condition your ^U ^UlU^j^^UJ^^^^^^J^^bb 

companions were), although your R^jw/was e^jjl+kl t^ JL± 

calling you from the rear. You were suffering 

one casualty after another. The lesson of the 

story is that you should never^ on your own, 

leave your assigned duty and run after 

something, apparently getting out of hand. 

Never leave your position, even in extreme 

adversity; remain steadfast, and Allah is 

aware of all that you do, o 

(154) Recovery from the setback t&^^Jffil^^&gfcffigA? 
restored calm to those who had a firm etman. £ ^; ■ ^ f ^ * 
As for the munafiqeen, they indulged in pagan tr CT ' J6* 4»V &*** -**»■> J -*#**! J* ^^i 
ignorance and untenable 
Allah. They went so far 

this? Why should the decision to wage a war ^ < ^ c f ,\ ++ , , , ,<t „, 

be made by one person? If we had a say in S^JJ^Si^S-^^^^^^^^^^^'u* 
the matter we would not have come here to jj^* £ £ %\ ^Jj ^[^ j| ^^ C^ 
be slain" Tell them, O Rasool, 'These " ,, ,, , ^,^^ Ki , s f »!- »* [^ ' ' *' 9 y 

decisions are made according to Allah's laws. e J*^' ^^ ^ A* 4 ^ &***> 

Even if you had not fought in this war, the 
Jamat-ul-Momineen would have come here and 
fought by itself." The good that came out of 
the behaviour of the munafiqeen was that it 
gave overt expression to what was hidden 
within them for Allah is quite aware of what 

3 - Aal-e-Iiman (The House of Imran) Tl34^T ^\' m _a, L J\ %s X 

is in the hearts. 

f i ( 15 . 5 )J , 7f s " ' theca . sed>att h° se » ho ^iJifeiCi^iJSi^aiLijSj^l'i 

faltered had lost their eimam rather, they "-^^'^^-^"^i ^r* 'tr^-ftt^^i^LA^'u: 
misjudged priorities. Once they regretted ^^I^ilSl^jK&lliioSj^iiJtu^ 
their actions and made good the loss, Allah 
pardoned them. Allah is forbearing, 

(156-158) O Jamat-ul-Momineen, be not Kj *^>^\,\<s { ,<f s>.fa\^«u''l '*A\\'fa 
like those who say about their brethren who ^ff^i J^,, ^f - ? , , ^T *} 
had gone on a journey or engaged in batde, "ft* UJlpL L u ,£$ fee jj <Jj£ Ijifc jT<j#j !if I 4 K/* 
"Had they stayed with us they would not ^r^^^'^ij^^t^^'^iSS 
have died or been slain." Such a mentality >' x^.' ,f i , \> ' ± , jt « , V *>' *M'* 
makes one oblivious of the laws of life and ^^^^J^'g^tfi^CV^J^LuU* 
death. Those who fight for the truth and are &\ J! $jM itil w& @(j£g & % K^l 
slain or die in the struggle will receive a "'?£ 

reward greater than all the treasures of the ' * A . 

world. Humanity's caravan is proceeding 
step by step towards its destination. 

(159) O Ras^ one of the reasons for jg, ^ jg ^ *jtf ^ i( £g ^ £j 
the progress of the Jamat-ul-Mommen is that v ^7 > ZT V\ , ^^3 
you are soft-hearted. Had you been hard of ^J^j^jJ^ jS^hJ^ ^u ^^i^ ^ li-^S 
heart, they would have broken away from e£yg^|^^ 
you. Hence overlook their minor 
shortcomings and give them your 

But soft-heartedness does not mean 
weak-heartedness. ThzJamai-ul-Mominem are 
your companions. Consult them in matters 
relating to your system and when you have 
resolved on any course, trusting in Allah's 
laws, you should go ahead and certainly 
Allah loves those who place their trust in His 

(160) This is the manner in which 
matters should be resolved. As long as it is , ^ JM3J 
followed none can overpower you; when you ^K^y^w I l? tt 3 ^ iS** ^^i lA**-^ 
cease to follow it none will be able to help 
you. Therefore, O Jamat-ui-Momineen^ always 
have confidence in Allah's laws, 

(161) This confidence in Allah's laws yju 
can only come out of a firm conviction that ^ 
these laws have been communicated ©uj*^3Jn&j«^^U 
truthfully. And there cannot be any sort of 
doubt in a law, which is communicated 
through a nabi it is just not conceivable that a 

&5i S SMSM & 'J3 & $ ai&S <ii 


3 - Aal-e-Imran (The House of Imraft) iLl^CL <\) '>-*-& Ji S}*-^ - ^ 

nabi would deceive or play false (it was after 

him that his followers made interpolations in 

the revelation) but when the Quranic order 

is established, the true revelations would 

become apparent - and everyone shall be 

paid in full for whatever he has done and 

none shall be wronged! (And if someone 

escapes in this world, he will get it in the life 

hereafter, because life is a continuous 


(162-163) Those who conform to ^^ * ,f^ < l • v } ^- r, ^f \ ( ^ K * j%, &* 
. Allah's plans cannot be placed on the same ^^fj f^t, f, ^ V - *£! 

footing as those who do not The latter' s ®Wj^^Jjh^^j^ 
, abode shall be hell. How vile a journey's end! 
y The former shall have a very high rank in the 

estimation of Allah who is aware of what 

they do (6:133, 84:1 % 

(164) Allah has been gracious indeed to i£«* * ^^^»v './^:i/' i^a lini^/^f 
the momtneen when He raised from amongst ^ /^ tf ~ ' 9 ^ 7 ^* < <> 
their own people a Rasool who O* ^ ub ^'^^u V^l^^ 
communicates His laws to them, purifies e ^JjJ^^J'j 
and develops theur character and teaches 

them the book and its objectives. Hitherto, 
they were in a state of rank ignorance, 

(165) By such instruction and training, /)S ^^ At^JS ^^iiS j5^t jS ^^^£UTSlTl : 
theR^ M /preparesyou J 0>^^/-M^^^ ^ u ^ 7^1*^^1-1^'^* >» 
for the establishment of the divine order. In Vji^*^ £p lT JjI y| >^ I ^f ^^ ; 
attaining this objective you will confront 
opposition. In this opposition sometimes 
you will face defeat and sometimes you will 

have success. O Rasool they ask you, 
''Whence was that defeat?" Tell them, "It 
was brought on by your own selves. Allah 
has devised laws, Whoever adheres to them 
gains success; whoever disregards them 
suffers a loss. The loss you suffered at Uhud 
was in accordance with Allah's laws " 

(166) One good Art came out of the IQ^^^^ffiyZZMfc 
defeat was that the momtnem and the Uw ^^ !M ' v ^ w --**-: 
mtmaftqeenTxexe. identified. 

(167) When the munafiqeen were asked, {\&\^§\^\$\%J$^\>M&$^ 
"Comewithusandfightindiewayof Allah ' jj, - ^ N j N j£^ $3 ^| 
and defend yourselves" they stole away ^*f^^, f^J ,„? *\ 
Now they say that they had not been sure ^©£$3 ^ {j^ u J^fc^Mj (jpjloj ^Wl^j-ifilj 4*3*' 

3 - Aal-e-Irnraii (The Houst of Imran) ^136J^ ^\ \ ^ c^ L JI iJ^^w - V 

whether there would actually be a war and ©ui^& llfrT^r 

that if they had been sure they would 

certainly have accompanied them. The 

munafiqeen are liars. They are closer to kujr 

than to TUman* What they say is not what is in 

their hearts, Allah knows well what they 


"Had they accepted our counsel, they would fe UfeJ^Jl c«-* %^Qa^^J^^^^^^^ 
never have been slain." Tell them, "If you are %$#$ l^S^^^^^A^ <Sf 5 
telling the truth, show me how you can evade , „ 3 ,,^y v , , & , „ ,,,/, * \ *< * n \ io I 
death for ever." Do not ever think that those ^^ '«^ W^V wu^ ^5™^ 

, who have been slain in the cause of Allah are ©£#>£ J** 5j J^Lt l3^ 31 ^.^ii^ 

' dead* Say, "Alive are they with Allah, well- 
provided with sustenance, rejoicing in what 

' Allah has bestowed upon them, and glad that 
because of their sacrifice those who have 
been left behind are free of fear and anxiety/* 

(171-172) They are filled with joy at the s* < « * a <j, i £<> $ \ ?o h /. /> t • ** ***** 

i_ i * r J 1. / All i_ -fr «-Al 3 dll A 5 Li-i»j Alii t^S ^ Mjj-Ct^J 

blessings bestowed upon them by Allah, -^'^y^ ^ tJ v~^ ^ ^ w ^*~* 
They have seen that Allah's promise to j*&<*>\ ^^0#^>lj^Tjj^l^^l@<iE^^J! 
reward the momimen has indeed been , &3^^^^|Jj^^g£^f £g^ t^jg 

fulfilled. These mominem are the ones who 
responded to the call of divine order even 
after reverses had befallen them. Whoever 
adheres to Allah's laws, receives an excellent 

(173) When these momineen were told ***>*(* jWi^ ** ^fsJn t\ *\£\\ **1 *\\* *" -1-f 
that they should be v^y of their enemy who *»*& ±* f "** ei U*W JU <*)» 
had mustered great strength against them, it ^XfajyU^ijAial \±±^ \^ 3 ^Ij^^a^IjS 
only strengthened their eiman and they said, 

"Sufficient unto us is Allah Who is the most 

(174) They returned with the bounties '^j^g^^^ 

and blessings of Allah untouched by any " ^\ JT *** *% I \ 

harm. This was because they abided by ©^^J^ji^G^ 
Allah's laws whose munificence is great, 

(175) Satan causes others to be afraid of £, y^J JjtfQg $ 'fe^f J^ i^^i EJ 
his party. O Jamat-ul-Momineen^ you believe in /fl jj # , 5 i 
Allah, therefore, you need not be afraid of e UJs£*^o3AJ 

hiSP (l t 76) O W, !et Aose people who ^«^#I4^3»£ 

3 - Aal-e-Imran (The House of Imran) ^137J^ >\^ ^ c^ u ]l ^^^ _ V 

hasten towards kujr aggrieve you not. They 
can do no harm to Allah* By their tactics they 
may secure some paltry gains but they will 
have no share in the hereafter. For them shall 
be great torment 

(177-178) Surely, those who purchase ^^J- -^£ ^ T J^^^ ^ C^CS^o ^3t l^^il iri^Sj £>^ 
kujrrt the cost of eiman shall not hurt Allah ^\T^Z i^^^ ^Z ^JftJ J? 
in any way and for them tremendous Ji* j3 tjr Ql \*Ju e*!^ c£-< % ®Sil sh'j* 
suffering awaits. Tliey should not think that @*^ JlfijjS^l ti^J^^Dl^^l 
the respite they have is profitable for them. 
If they do not mend their ways during this 
time, the respite will simply add to their 
torment and consequently their 
potentialities of development would get 
weak, and for them is humiliating 

(179) During the initial phase of a ^I^J^j^J^ 
movement, different types of people, 9 ^^"^ ',> *> ±* 3 , ,7 ^ K JT ' 
including hypocrites, join the movement and Lg?£ ^ li^J Sr^' (W5£Uy <Ui! ub Uj L yffiJl <j* 
cause disruption. This state of affairs will j^g; g^j ^Jj *^ ^ g^fe -^ ^ 4^5 U* 
not continue forever. Allah will surely sift the <?* l > <? * f /fft 
/^y^6 from the khabees. He will not disclose -****-** ^a*^ 
to you who is a hypocrite and who is not. He 

sometimes discloses to His Kasool what is 
kept in secret but He will not do so with 
regards to the hypocrites (47:29- 30). Hence^ 
O Jamaf-ul-Mommeen^ you should have 
complete trust in your order and adhere to 
Allah's laws. You will thus have a great 

(180) The fi^Wntal purpose of this »Jfa£A£yteflfctf&Q$g2& 
order is to provide nurture to all humanity, f^^,^^^ 

Those who confine the means of nurture to ^bw^j >Q$j>k f^ !j^ t* t^>^ j*Vj*3* u5 

themselves should not imagine that this is e^fi^^iS^^ciWl 

good for them. Those who covetously 

withhold what Allah has given them shall 

find that when the Ni^am-e-Rabubiyya is 

established, these very things would become 

a halter around their necks. They should 

know that everything in the universe belongs 

to Allah and no one has the tight to claim its 


(181-182) The system sometimes calls 'jfe\ffi*J$%$$& $$$'&-£$ 

3 - Aal-e-Imran (The House of Imran) ^. j38 ^f C>! > * fr «— fl *> *— - V 


for contributions. Your opponents a&&$Cffi*&&$£$J3%\$iZ^ 

tauntingly say, "Your Allah is indigent and «:• ,,,> ^ tf >, jfs Jf ,,„ v , ,, _ T ^ 

we are rich." We have heard and recorded 4*3 W* *»' W»J ^W ^^ W ^ @ ^' 

what they say. We have also recorded that ®j4^4J 

they have murdered some of their anbzya 

against all that is right. For all this, they will 

face great torment and they will be told that 

this is what they had prepared for 

themselves. Allah never does any ^ulm on 

His devotees. 

■ (183) The Jew, also say, "Alkh has ^ ^ ^ ^ ^ „ ^ , ^ ^ 

^p charged us not to believe in any claim to "^>T a < , ^^"^ ' ^v f, 

nabuwwa until he brings us an offering which 9<4^ tjp 3 6* tW J^>^» j3 (J$ ^jfilt 4jbb (Jj^ 
k is consumed by fire" O Rasool, tell them, *t^;^ 

^Many rw/// came before me with clear signs. 

According to you, they also did what you 
r now ask me to do but instead of believing in 

them you tried to kill them. If your demand 

is made in earnest, why did you treat your 


(184) Anyhow, they will continue 
discrediting you, O KasooL You should not gg ^ 
lose heart, for rusul who came before you ©j^'V^J'j 
were equally discredited although they came 
with clear arguments, scriptures and an 
illuminating code of life. 

(185) Tell them that worldly life is not *** ^ J* s ***¥>**{ /^£fVi ^ii^Tr v*£l£ 
eternal. Everyone shall taste death and in the ^ .- 7T ^^ ^ , ^ >>w • * f^ r^ T T > 
hereafter will be fully recompensed for Siw^ 5j^l Uj ^5S O^a ^Jl ^^i^* C^ ^j*J 
his/her deeds* To be saved homjahannam @X*JI£t^ 
and led into janna will be a great 
achievement. To make worldly gains the sole 
objective of life is to cherish an illusion. 

(186) O Jamot-ul-Mommm, you will <&Q i $&<j2& 1 ~£&S&XKg& 
continue to have confrontations with your "J\r? *>r*<^*<\^ss^>^ 
opponents resulting in the loss of your IjlJ^ C>Jj ^j^C?*^3^1 S^' ^5-^0^^ C^^ 
possessions and your lives (2:155). In &J$\j£&^$\j^ 
addition you will also have to hear much 
from those who were granted Revelation 
before your time and also from mushrikeen } 
which will be very painful to you, If you 
remain steadfast and adhere to Allah's laws it 
willreHectyour highresolve. . 

(187) The Ahl-ul-Kitab say that Allah had ^ C*m 4^ V&» W e*$l 0*s 4i» ^1 J>]j 

3 - Aal-e-ImMJi (The House of Imtan) C3 C^*^- J' %>jr- - V 

charged them with such and such. This is not KJii^l^^^^^^^^jSS 

so. WhatMah had charged them with was to ^ ^WW.i^ij^rf»*Lu«iO*» *>j** 

expound what was given to them through ©UjlkAJ 

Revelation and not to conceal it. But they 

cast it behind their backs and fabricated their 

own Shariah, bartering their Revelation for a 

paltry price. What a bad transaction that was! 

(188-189) Their religious leaders and ,<[' >,w »f ^.rsrfwffT> • .***' <» .\ <."*& 

priests rejoice over what they do. They love ^ ^ J ^ ^ U »* J ,y ^ t»*-j* CAP C*~* 3 

to be applauded for what they preach but do Ai ®JSJT ■£>! J^jjS £ v'^' W* jjS^ fW3? $S !$**! 

not practice. Here they will secure some elg*$&£^ f J$r ja ^\j£ 

paltry gains and the applause they seek, but ' " " 

in the hereafter they will face great torment. 
This proclamation is from Allah who is 

supreme over the whole universe and who 
has devised measures for all things. 

(190-191) In the creation of the earth . « ik \t\y \>\ .<fi y *><& "<\\A<*<\ 
and the heavens and the alternation of night f^Sf *£ H^^^^B 
and day, there are signs for those gifted with j»&* ctj tS"*5 l«3 2)1 (JjTK 5^J' ®yCl5l 
understanding. These people keep Allah's \& &fc £ gj \^ ^| j£ ft £$E> 
laws in mind whilst standing, sitting or Wim^r ''I"»'iTi P 

reclining. After reflecting upon the creation ^Wl vU*U|i*ibs- ^ 

of the heavens and the earth, they cry out, 
w O our Sustained You have not created this 
universe in vain or for destructive purposes. 
Your schemes of things are much above 
flaw. Grant us the insight to understand the 
functioning of these things, so that we 
benefit ftom them and remain safe from 
suffering. 1 ' 

(192-193) They also pray, "O our , „ ,jl. r ^ r ~> f ,# Mu \.'i>"fi*>, 
Sustained Grant that our efforts in this & ^^ Uj ^ y>1 ^ ^ *J** ^ ^1 ^ 
world are not wasted, for those whose ^feiwfg^&SfeES^afe®^! 
efforts are rendered waste lead an ignoble y^)^SS^lkE^E^S>igBl^ 
life and these ^altmeen have no helpers. Grant " ' 

also that the forces of nature which we 
subdue are utilized for the benefit of 
humanity according to Your laws (1 3: 1 7) . We 
had heard the voice of a caller calling us to 
believe in You and we have believed. So, our 
Sustained If we falter, grant us protection 
and remove the ill-effects of our deeds. 
Grant us the companionship of those who 
have secured real freedom as a result of 

3 - Aal-e-Imtan (The House of Imriiti) ^Tl40T (jV^*-&cJl %J>jr*" - ^ 

adhering to Your laws. O our Sustained 
Grant us all that You have promised us 
through Your RasoolznA put us not to shame 
on the day of reckoning. We have a firm 
belief that You do not go back on Your 

(194-195) They, thus, supplicated their ^ ^ ^ ^ yj f ^ £Q£ft fcj; gg 
Sustainer and their Sustainer hearkened to ^ ,//„"» ?-* >*, ,,&, ' 9 ^7yc\< •[•» ' > >z 
their prayers spontaneously, saying, i^l*3£^'58^1&V^»®*^«-U£ 
"Certainly I will not suffer the labour of l^li^S^^i^ *$$£&& 
anyone amongst you, man or woman, to be tf -vfK.rf \, ,,Vi^ >t » ' * t*M' » I' 9 *\>> 'V 
. lost. The one of you is as the other. Those of <** ^ *»■» ^ #** $ W^» ^.^ 
you who have migrated or were driven out y> Jpy\ l^ (j£ tj^F 9^^4^i jj^^^**^ 
of their homes, those who have suffered in (JJ| ^ ^ Jkg^l ^ ^ 

'My cause and those who have fought and 
have fallen, will be protected from the ill- 
effects of their shortcomings and led into 
gardens through which streams flow. This is 
recompense from Allah with whom lies the 
best recompense," 

(196-197) Let not the prosperity of your ^ ^ ^ ^y > ffi £$ ^ fife <j 
opponents deceive you. It is only illusory and "' --t *» ,wt /^'^"iiit/ 

for a brief period. Then jabannam shall be ®Siy u^ ^eteiiJ* 

their abode and what a wretched abode that 
shall bel 

(198) But as to those who adhere to Q^'j^ &$$&$%»$£$$. 
Allah's laws, for them are gardens through ' k<?T^ 1|" ["t li * » «W». 

which streams flow - therein to abide: a ready *M JWjb**W «** U> *w ^* U*JJ> ^=3 

welcome from Allah. This reception will be 
the best for the truly virtuous ones. 

(199) ^/uwiw>r<bt>»i> 3^%\^&u4ZP^Wi>>& 

reserved for them but Allah s Law oi ,*,* , ~*7s\**' < *>V *•»/"% 1 7» f tf 
Mukafath that if they believe in Allah and in i?«iQil U %£ O^i' W 6-^5 s &UJS$*i#i 
what has been sent down to you and in what ©uCJl ?o^ ill $fjjfc$s$l£jA 

had been sent down to them, and obey 
Allah's laws, and do not barter Allah's 
commandments for a paltry price, they shall 
be recompensed adequately for their deeds. 
Allah is quick in measuring out recompense. 

(200) O Jamat-ul-Momineen, Allah's laws jjjj ^ ^ ^g ^ ^ } g j ^ jjjfc 
have reached you. Now be steadfast yourself " ' " ^^jj 

and cause others also to be steadfast, stand et 

united and adhere to Allah's laws so that you 
may prosper. 

4 - An-Nisa 1 (Women) C+j7 * ^ ^' ^>~ " ^ 

Surah 4: Atv-Nisa' ^\ ^\ ^\ ^ 


(1) O humanity! Adhere to the laws of gftj g^g ^ ^^^K *i^!lj3S5 tfSl tJ-Ell S^fi 

your sustamer who initiated your creation ^ * ;, fi ~ - ^ ^, ^ ^ s< ^ 

with a single life-cell (6:99, 39:6) which split iSW ^ Mj >^ U# ^ U^s *« Uwj ^ 
into two parts - one male and the other ©Qjii^uBilul^ 

female - and through them spread so many 
men and women in the world. 

(It is clear from this example that the 
origin of all mankind is one and the same 
and> therefore* subsequent man-made 
divisions have no justification. You must 
consider entire humanity as one entity) And 
follow the laws of Ni^affi-e-Rabub^ya (system 
of sustenance), through which all those 
- necessities of yours are fulfilled for which 
you seek each other's assistance (14:34). The 
first step, while establishing this m^arn 
(system), would be with your own kith and 
kin and if you succeed in doing this, you will 
see how Allah's laws continue to keep watch 
over you! 

(2) To begin with, if those persons who gg| £ *™ ^ |J53 %>J&\ JHl tf fe < 
ate alone in society e.g„ orphans, come » * ;^, ^^XW'W >'W 
under your guardianship, you should make ©U^v-tjoM i^ltJU^VI 
over to them what belongs to them. Do not 
substitute worthless stuff for what is 
valuable. Do not consume their property by 
amalgamating it with your own. This is a 
grave sin. 

(3) But the problem of orphans (or J^| ££#£(£ £B#K Jd^ljlL^fii 
those left alone in the society) is not solved ^, ^ , , * ^ , 9 , *, ,, , y r ,*„ * \&, \**> 
simply by taking care of their property - it ciUUjIS^Iy y^3^U*>JJ^J<>* 
has other implications as well. For instance, ©l>l]3Syt(jaT*AUa ''JjBC? 
if a situation arises, out of a war or otherwise 

- where a large number of men die, leaving 
behind widows and orphans, or you have a 
large number of marriageable women who 
cannot find husbands (4:127) and they 
cannot marry outside your circle; so if you 
cannot find an equitable solution to this 
problem then permission is hereby given to 

4- An-Nisa' (Women) T^T *LJjl %>jr<~ - *- 

you to relax the law of monogamy and those 
amongst you who can afford it and can treat 
all justly can marry two or three or four 
women of their liking. But if you fear that 
you cannot do justice, then only one or the 
female captives who are already in your 
charge. This will relieve you from the burden 
of a large family 

(4) Give yourwives their dower willingly JS|d 5 t ,s #z ^, s( > igf * ^ i, ^ sX>«\\\ils 
since they have a right to it (4:20). If they ^^ ^^^ eA> ^^^^U 
forego a part of it out of their own free will, ®S^* t*£* 5jh>* Uii 

*y& you may utilise it as you like. 
"' (S)Wealthis^emains^yof anation 5 so -^^^|^ ^l^tpt^l^S 
. take good care of it. And, do not entrust to ^^ JJfJ «-* *"' ^^. V/,^ 
those who are immature and of weak ©Sj^M^^^l^j^^J^Lfeg 

understanding the possessions which Allah 
has placed in your charge for their support, 
but let them have their sustenance and clothe 
them, give them good education and explain 
to them in a gende way why their property is 
not being returned to them. 

(6) With regards to the orphans in your i* \? ,#* w >**<{ * k h*\m\ \ it \<\ £-* ^ 1 1'V 
care, ascertain if they are of sound ^^,^lt,,^t*',t><ft£l 
understanding. If so, hand over their ^BJS (i' G'^iS ULf^iUioO 55 liJ'i*l^i^Hj»*SS 
propertytothemwhentheyattaintheageof $\$ \%& -g ^ \S&"X\ U ^ &' 3 < 

marriage. Thinking that you may have to JK^- 1^ Uj^6^»T^lS3S iffi ^J^X ^ 

return the property of orphans to them after ^ J ^^ ij^u^i^i^>w lau staJ"^ J 

a short time, do not devour it or expend it ©L^^jiIj 

wastefully Those who have means should < 

not charge anything for their stewardship 
and those who are in need may charge a fair 
and reasonable sum. When you are going to 
return the property of orphans to them, call 
witnesses and keep in mind that you are 
accountable to Allah, 

(7) As regards the distribution of &* < T^l^^^vlK Mrfl *J^P™ilIJS IftLl 
inheritance, men have a share in what their tr ^*^,r r ' J ,, ^ ^ •*•* , ^5^!/^ 
parents and nearest kin have left, and women Ll^ J^ il ^ 0^ ** (JjO^j (^JjW' &y H* 
also have a share in what their parents and 

nearest kin have left, whether it is little or 

much. This is their legal share, 

(8) At the time of the attribution of >^%^r s JQr s £k&\'C4'&% 

inheritance, if some relatives^ orphans or 

4 - An-Nisa' (Women) GU *LJ^\ \>j $- 

~&W3Ltffc&.&#}$Q$JSlt' a 

those in want (who have no legal share in the 
inheritance) are present, give them 
something out of kindness and speak to 
them gently; 

(9) Those responsible for the 
distribution of inheritance should do so ^ ^ yl 9 ^^ 

stricdy in accordance with Allans laws. They ©I j^*i 5j? wSj *ut l**^ 

should keep in mind how they would feel if, 
in case of their death, someone were to treat 
their helpless dependents unjusdy: therefore 
speak to them in straight, clear and proper 
> language. 

y which will burn them into ashes. U*** \$+bl±i± k \% 

(11) Now Allah explains to you the laws §ffi^^'fe^$^%% A 

of inheritance: ,*?** J, ' \l J\*rZ»4f Z*» TTr 

1 . The portion of a son is equal to the hS* 5 j*G && i& l ^) -H C* «" £$* t&& 6P £Q 
portion of two daughters $&ffi&v^^&r,$^ k &® 

2. If there are two or more daughters, , t< » * Kii u * m t i Kft •' *1W? * f? ><f * f< t*l> <f 
they shall have together 2:3rds of the 4? ^lrfW*t*3 jMckJ<^\J^ 

inheritance jTQj && &J & S* lP3 *£& U\ 3 & 

3. If there is only one daughter, her share %£j ^^0^^^<j^fS^\ ^ 
shall be one half of the inheritance " * \**&\**[' s\£^ \* L y v* 

4. The father and mother of the cL^l^u&^ui ^Iy5 
deceased shall each have one-sixth of the 

inheritance, if he has any surviving children 

5. If the deceased has no children and 
his parents alone are the heirs, his mother 
shall have one-third (and his father two- 
thirds) of the inheritance, but if he has 
brothers or sisters along with his parents, his 
mother shall have one-sixth of the 
inheritance. The shares of his brothers and 
sisters are determined under 12(3) below 

The distribution of inheritance, in all 
cases, is after the provisions of the 
deceased's will have been fulfilled and his 
debts have been paid. Allah has appointed 
these shares because you could not know 
who amongst the inheritors of the deceased 
are deserving and to what extent* Certainly, 
Allah is all-knowing, wise, 

4 - An-Nisa' (Women) U**J * L^JI *>^ _ £ 

(12) 1. You shall have one-half of what ^^-JS^^eijKfflajC JLiiR 
your wives leave behind if they leave no >*> ;, , 3^, „ ^^ t ,f ^7ly 9 t 
children, otherwise you shall have one- ^(^S^J^l^^&^lStoj^&H 
fourth of what they have left behind. This is £g J ^i3 d&5 dii35 & S5H &# \# 
after the provisions of the deceased's will *rt> • > *,* £ • *^„ • *»*»&* "$n •£'•&*<* AH 
have been fulfilled and her debts have been ^ W^^C^>^<^t> A& 

paid ^w;fS8R?ijf*tt^aa;5sBai^ 

2. Your wives shall have one-fourth of Jjj ^ ^ #f gg $ « J£ij| [Jg. g ^ 
what you have leave behind if you have no E J-r^^ a v^p ,,*_.; , ^, ' \Lv^i 
children, otherwise they shall have one- r"-** ^'W^wM'W 
eighth of what you leave behind, after the $5irJS?&G^^$5« 

> provisions of your will have been fulfilled 
' and your debts have been paid. 

3. If the deceased leaves no children and 
his heirs are parents and brothers and 

.sisters ,then: 

a) In case there is one brother and one 
sister, each of them gets one-sixth of the 

b) in case there are more than two then 
together they will get one-third of the 

This is after the provisions of the 
deceased's will have been fulfilled and his 
debts have been paid. 

The distribution of the inheritance 
should be in such a way that no loss is caused 
to anyone. This is an injunction from Allah 
who knows all and is not carried away by 

(13) These are the limits set by Allah. . . *< ^ *\ >u'\>»,"l . 1 1 , s, h i , rt ,, ^ 
Whoever obeys Allah's system, will be ^^^^%^t \ Jf,\ T'tt 
admitted to gardens where streams flow to ^I*M'j-*"'31*J J ^id2jA*-^5l^ 
abide therein. This will be a great 

achievement . 

(14) Whosoever disobeys Allah's system >'l 1 \&. '\ ** ts*»* t"" rt»>#> i \ < ,'s 
and transgresses the limits prescribed by ^ ljG ^ *' J ^ *** ^ ™ ?/ ^f 
Him, will be thrown into hell to abide therein ©uif* J! J* Mj ^t^s 
and lead a life of great degradation. 

(1) The directive regarding the distribution of inheritance when a deceased leaves behind neither children 
nor parents, and his heirs are only his brothers or sisters, is given in 4:177. 

(2) It should be noted that in case the deceased leaves behind no heirs or if something is left over aftet the 
distribution of inheritance, it will go to the state. 

4-An-Nisa'(Women) Tl^sJ *LUI *>>— - *- 

(15) If any of your women commit ^^Ij^Kj^^^ffll^^J 
indecency, take the evidence of four ,„, ^ , '"U^iT <<l" <*[<*#* 
witnesses from amongst yourselves. If they °-*^ 1 ^** tf** 9^1 Q ti^A-^b lj J^i w b ^ 
ate proven guilty, restrict their movement by ® %** &$Zi\ 3*2 jf 
confining them to their houses for life of 

until Allah opens out away for them. 

(16) If two men from amongst you are ^^Qi^^^a^kufc vj|j 
found guilty of something similar, punish ^^^ jyuu? w^^o^^^uyj^ 
them. But if they repent and make amends, ®W?5 VVwo <uil<j} 
then leave them alone* The divine system 

makes room for repentance and thereafter 
the restoration of the means of 

( wrong in ignorance and repent immediately ©US* ^sjt SKsI (jSj ^J^* SSil m$$ lilJjti <~oj* 

thereafter: for Allah is all-knowing, wise. 

(18) Of no avail is the repentance »>*****/ y K £- 6 \ '\\*&'*' "A\»&\ -'V 
(A»ft«*) of those who persist in wrong- ^^^^^^f^y^f^^ 
doing until they are confronted by death and *iijj 1 jwjXs £$si Q.^\ % & ^5 tjl l)S cj*J! 

they say, "Now we have repented indeed." ©C^Clj* l2ti.jafr 

These people as well as those who die in the **' 

state of kujr will suffer a most grievous 
punishment. X 

(19) O Jamat-ul-Momimm, you cannot o if'.f >*» |ic .* ** £i ' <f ,^J •* .* r/ifr^L 
marry women against their will and become ^ , /rf^ T,^, .; %\f?, tS> " 
their master instead of their companion. Do J^W U& 6 teASl iS***** 1 ) l» u£*rf S»* 33 <j*jL**i 
not treat them harshly in order to tij2&&f$^^'&fr\Z*$a 
appropriate a part of their dower unless they t** f>' > '*. \ T"'? ' \>Afi 

are guilty of open indecency. On the ®U#U*A<*'W'<>tf3l3&!j*> 

contrary, live with them honourably. If you 
dislike something about them do not resolve 
immediately to separate from them. It is 
possible that something you dislike may 
bring about abundant good for you, 

(20-21) If you intend to marry another i*[f >, s > i M ^i£* ""[s» *"\\" >\>l>s(>\s 
woman in place of your present wife and you ^^^T^ ^JU^^ J^l*ajldL) 
have given the latter a whole treasure as JtJ} ©El^ OS EKJ ^JJji-St L E1 4JL$ ljJJ.0 5S 
dower you should not take back even a KK». »f» • t-'ft .*'* Si /f^*** l*f »o «»* -»V 
portion of it You should not slander her or ™*"** U ^ ,J ^ ^^ ^ ^ J ^ 
accuse her of open wrong in order to QUal^ 

compel her to surrender a part of her dower. 
How can you do that when your wives have 
taken a solemn covenant from you, and you 

4 - Ati-Nisa' (Women) L 14 Q[ *^' ^^~ - t 

also have enjoyed marital relations with each 

(22) Marry not women whom your ^V^^l^ia^i^!^ 
fathers had marned What is past is past, but ^ '* - ^ 3 

this was a very shameful, indecent, and o^-s-^Lij bZ>jAi^li 

abominable custom indeed! 

(23) Forbidden to you in marriage are: , „, j* , „ a**, ,«i < ** ,K^ 3 t* "Sf *t?P "* * 
1 . Your mothers ©^^j>*j>j^>w^I Al* «-y> 

2.Your daughters 6* jS£6 -&# &l jS#5 <**9l ^ S 

^oursisters J%u3^a^l^^^^3iUSI 

4.Your father s sisters , *-, „ y, ~ € , t y „ - « - , „ itf ,,, „ l 

S.Your mother's sisters A^ r^> > tj*M-a lyj*^ w\> u*>i*^ 

6.Your brothers' daughters 2? Ij**^ ytj s jS5i*t u# 5$ JSjfef 0$*-J 

7.Your sister's da^hters C^'(#^&^<3IJ&tf£9 

S.Your foster mothers 

9 .Your foster sisters 

1 + Mothers of your wives 

11. Your step-daughters, who have been 
brought up under your guardianship and are 
born of wives with whom you have had 
marital relations. If you have not had marital 
relations, then the prohibition does not 

1 2, Wives of your real sons 

13. It is also prohibited to have in 
marriage two sisters at the same time. 

However, what is past is past. Allah 
overlooks your shortcomings, but 
remember that the protection and 
nourishment of your personality can only be 
if you follow His laws. 

(24) Also forbidden toyoum marriage ^ ^jg^ ^ (, ^ ^ , ^^ 

are those women who are already mamed ' * jt ^ J?+* V, JJ 

except those whom you already possess, J5J!>*Ij lyEy £j1 jSjS >ljj U^^J 0?lj toJuLfr 

These are the divine laws. *&!*&{< £*J ***s*<'*\[<'<±*** «\* '*<*** s 4 

Except for these women, aJl others are W^wWI^^jftJU. eflM^cti** 

lawful for you in marriage provided you pay £rf ^j ja^&j* U-3 joi^ r^ JJ ^%J^ tr j*? 1 

them their dower and marry them for the eC£*Cl£ ^Kfiif ^l 1 !^^! k*j 

purpose of leading a conjugal life and not " M " " * v 

for the mere satisfaction of your lust. Pay the 
dower to the women whom you take into 
marriage. By mutual agreement, the original 
dower may be altered. 

Allah's laws are based upon knowledge 

4 - An-Nisa 1 (Women) ]fWj • LUI \>j^ - i 

and wisdom. 

(25) Whoever amongst you cannot t .^ ["> f! \\ '& *<&< &% >\***A**, 

afford to marry a tree believing woman, may ^^' *^/^ ^ ^>>^ "^^ t^j 

marry a believing woman who is a captive. If ^^Itl <u)|j ^oLj^Jl^^a (j^^O i^Si S (Ji 3 

you marry a captive woman, do not treat her z Al< ?r tf l>'ftr< E .»"'«» •V**"' j. •fa>'*f 

as an inferior Allah knows aU about your ^\^^^„ ^j*^, *»% 

eiman (and eiman is the only consideration for Si ^H*** jjj£ &**£ ojj*Ju C^J>H U*j5G 

distinction, otherwise the one of you is as ^i |< 

their appropriate dowers. If you marry these *3t Jtr ^53^ I** *" 't'^iL^Jt air- 
women, marry them for die purpose of J " 
leading a conjugal life and not for die mere ®*ie-j 
^^satisfaction of your lust Do not have a 
secret relationship with them. 

If captive women are guilty of adultery 
after they have entered into wedlock, their 
punishment is one-half that of free 
believing women 3 (24:2). 

Permission to marry captive women is 
given only to those men who fear that they 
might falter if they remain unmarried but it 
is better for them if they practise continence 
(24:33). Remember Allah is the protector 
and Kaheem, 

(26-27) These family laws have been mu c 9 „ * ^, ,« ^ ** , K 
explained to you in detail and with clarity **** W* w! ^ JI t^^W*w Ubd *W J^!; 
because they pertain not only to individuals £jg yf J^ 2>K ©Hp j££ SLlJ ^3£ oiS 
but also have great impact upon the life of /[»*- u<» * , / i^i ^^ ^ -& ,, ^ j^-f^ 
nations. The history of earlier nations V '^ ul o^4^! WJ^ cH^f J^ii ^U 
testifies to this those who obeyed these laws ©t^tt 

Jed blissful lives while those who disobeyed 
them were ruined. Allah is all-knowing, wise. 

Allah wants that you to be protected 
from such ruin. Lewdness and indecency are 
prevalent in the present society and people 
who act thus, would like to see you drift away 
from the right path and become like them, 

(28) Allah wants to lighten your burdens. r f , • ,y* *, <{ : „ E ,**• ^ s rl , , , 

He knows that if your emotions are not ®^9*tA-Q|l O^J ^(^ulAUl^y! 

channelled by means of the divine laws and 

(3) The reason for this is that captive women had a different background and upbringing from free women 
and some allowance had to be made for this difference which might have been responsible for a lower 
standard of morality. 

4- An-Nisa' (Women) JusJ >L«UI %>?-» - ^ 

you are left to yourselves, you would be 
overpowered by your emotions, which 
would result in destruction and there would 
be chaos in society. Limitations are essential 
to control emotions, 

(29-30) O Jatnat-ulMomimen, do not ,^ (| r>?r s fev stV'YtfEfetfj^f ^ 3 Mtf^T 
devour each other's wealth unlawfully You «' ^^UU^^^vl^^^M^^I^ 
will destroy each other that way whereas il^Jti^fS^ 

AUah desires the nourishment of all of you. y 3 ^ n??,^ r^ * * am *|^*£ a >• r^* ^ ^ ^K 
But if you defy Allah's laws, it would be ^*^ U^S WjJ* 4^ J^ t^J »U^j A W» 
tantamount to %ulm (usurpation, injustice) ©^^lj^^i(jS^CK^i^ 

^ which brings about society's ruin according 
- to the Law oiMukafaL This can happen very 
easily Trade by mutual agreement is the 
\ proper way for exchanging wealth* 

(31) Should you abstain from the serious /rf ,v ,W * /ri y &t£ ?*>* s &tv sff\> 9 *J% * \ 
; crimes/ which you have been forbidden to ^^>^^>^^^^uj 

commit, it will save your society from chaos ©WAS* J^» 

and you will lead an honourable life. 

(32) The earning capacity of individuals j^ ^ vg g^ ^ j£ £ \g~ £ 
differs but each person should stove hard to ^ J** T^L ^^ £ ^>-» • 
increase his or her capacity to earn. Men shall | j£g ^^Jlal (J^ u^^Sjfi ^i-SI SJj (ll^J 
have what they earn and women shall have u,^ , < ^15, • yi 1 tf 1 j. 1 *^ ' "1 1 
whatever they earn. Allah has knowledge of ©UJe#tf- Jfc U& 43)1 <j1 *Li9 y* auI 
all things. 

(33)Menandwomeno^notonlywhat ^|^>^ 
they earn but also have their prescribed U^'- 5 U^^'J^W* ^^^<4^"«rsF*'j 
shares in inheritance as explained earlier (J& j£ £j(J ill) (j| t*S^ Ji^SjJoQoj^ 
(4:12-13), Regarding the distribution of " t \*> ^ , ^ 

have ©'*****>■' 

inheritance, contractual relatives 
precedence over blood relatives. Truly Allah 
is witness to all things. 

(34) As stated earlier, women own what 
they earn but, due to biological reasons, 
are incapacitated for considerable periods 

time to earn a living. Due to this fact, it is ^ fi **n^ % 9 *$ < t 9 o 
obvious and natural that the responsibility O^i^'jC^^cr^iJ 

for maintaining the family is vested in men. <S^ W? ^ j£»M tjti *£^iL**£ £?wi)l ^ 

(4) Qawmtamoona is generally translated as 'men are protectors, guardians, managers over women and 
superior to them. 

Genetically, some people don't give enough credence to women in the world. Culturally women ate 
doubtlessly thought of as an inferior creation, whereas the Quran considers both sexes equal. However, from 
a Quranic perspective, the female has a position perhaps far greater than her counterpart. Not only does she 
give birth, nurturing the very miracle of life, but also fashions the very fixture of a nation. The child she brings 
into the world Js surely one of the greatest responsibilities, if not the greatest^ its nourishment, education 
development are all in the hands of the mother. 

4- An-Nisa' (Women) ^149^[ *LJLII %>^^ - £ 


When women are given such protection, 
they must fulfil their functions as women 
faithfully and safeguard their potentialities. 

If, notwithstanding all this^ those in 
authority apprehend defiance on the part of 
women with regard to the performance of 
their natural functions, they should, in order 
to correct such behaviour, first admonish 
the women, then, if required, separate them 
temporarily from their husbands, or intern 
them, and finally, if necessary, punish them 
otherwise. Allah's laws must prevail; if they 
submit to them, then seek no occasion 
against them. 

(35) The above directive concerns men 3 »[*«,• i >< , *\*fi \*frW ** <[' ** * * k 
and women in general. As regards husbands t£ w* W*' U* Ul* l^U UjjfcldU^ti? &\a 
and wives, if you apprehend a breach ^g SjI Oi ^t^S ^> ^ ^l^lT^J ^1 "t^Uf 
between the couple, then the concerned m% ^ 
authority should constitute a board of ®l-&^ 
arbitration consisting of two members, one 
from the husband's family and the other 
from the wife's. If they want to reach a 
settlement, appropriate reconciliation 
should be effected between the couple. 
Surely, Allah is the Knowing and is apprised 
of everything (If a settlement cannot be 
reached, divorce is to be resorted to, for 
which directives have been given separately) 

(36) Next, comes the matter of relatives , > m, * . >, ^ , « ^ . j- ^ * ^ 
other than spouses. In dealing with them, ^ «L*J t^ljjy %± ft WjP % -3)1 tj^lj . 

J>9 9 iS * 

Allah's laws must be adhered to strictly and ^1 Jjlg J^| ^ JJJlJ tjgffij jQfc ^\ 


no man-made laws should be mixed with <Ji^^ 

According to these laws, you should do el^fi jJSJ £)$ &* cJ? 5 2)1 

good to: 

(5) Pkkthal, Yousaf All, Maududi and Asad Leopold translated the word Wa-i^riboohunna 'Beat them' but 
the interpretation presented by G, A, Parwez - that women found guilty of the offence may be punished 
physically - is the best one in the light of the Quran's overall stance and temperament. It must be borne in 
mind, however, that the verse in question concerns men and women in society and M husbands and wives, 
as conventional Islam has been taking it up to now. Therefore, administration of the punitive measures 
mentioned in the verse Is the responsibility of the Islamic society and state and NOT the privilege of a Muslim 
husband Moreover, why should Muslims feel embarrassed over 4:34? After all a the Quran does dictate 
physical punishment for women fornicators in 24:2, doesn't it? So, If the Islamic State has the power and 
allowance to implement 24:2, why can't It do the same with 4:34? One should try to see the Quran in its own 
light and must not shy away from whatever outcome one may have to face as a result of independent but 
rational, logical and scientific investigation and study. 


4- Ari-Nisii 1 (Women) 7*150 J *LJLll ^>>^ - ^ 




others in need 

neighbours, irrespective of whether they 

are your relatives or not 

wayfarers who stand in need of your 

help, and 

those in your charge or those who work 

under you 

Allah does not like those who ate proud 

and boastful. 

(37) These people ate those who try to 9 9 hiv ^ ***&, \\?\ w> h + **&+ , ,w s> *> 

, keep as much as possible for themselves. ^^ 
^I^They bid others to do likewise and try to M ygi p| j^ Q_ ^aXlj fc jc^jj L j4^ UJ* ^ 

^^keep hidden whatever bounty Allah has 

given them. For such ungrateful people 

Allah has prepared a humiliating life. 

(38) As regards those who spend for the a u „, ,, % ? ^ c tf u ;& 3 ,*„* , ^ ,* * K 
sake of making a show and do not believe in ^ ^V u ^ ^ ^ Ul > H^ 1 -^ ' U**^ W^' J 
Allah and the hereafter, Satan becomes their &&ffi^&£^\^ffi^^ 
companion. What a dreadful companion he 

(39) If these people had believed in t^u ,,&«&, .Li, /? K ir t ^J,< , ,i>k[" 
Allah and the hereafter, and spent in the ^W^^WIj^W 
cause of Allah instead of their own glory, a[^^J^^t(j^^ajii 
what harm would have come to them? 
Surely, Allah has full knowledge of them. 

(40) Allah does not lessen aught from j,^ \its*s ^ , K ,.^ ^r^ * .^/XL i tf i ! 
the compensation given to those who spend S^^^*^^u!j MuUt^^ W l 
in His cause, but doubles the compensation ©^Isi Ij^t^jjJu* 
of His own accord. 

a /«)^r whoact ,, hypocridc l! think ♦Wd.EWjWTdtoEL.lfl.jffl 

that their hypoensy will remain unknown. * ^ v ^ ^^* %^T> J** 1 t-r w> ^r '^^-^J 
Ask them what their situation would be ©tjugi 

when they are confronted by a meeting of 
representatives from each group presided 
over by the Rasool 

(42) Those people who were bent upon 9 l<6 * ^^ ^^ i^f " -1i &* * *** 
denying the truth and also paid no heed to ^* ^ -»* U" 1 !***■* ^ W^ 1 *** **^ 
the Rasooh directives would wish that they ©E^ilyj^^j^LA^t 

had been levelled to the ground so that their 
hypocrisy had remained secret, but nothing 

4 - An-Nisa' (Women) TlSlT *LJU| %>jr" - *- 

shall remain concealed from Allah! 

(43) In order to establish the Quranic ^ j^^f^li;^^^ 

order, congregational meetings of sala are ^ JZ- i, , * < s >„" 

necessary. O Jamat-ul-Momineenl Do not (jjj ny*£* (Jij> yp$* J^U %. Li> jj (JjJjE U 

come to such an assembly: ^ jjgj, - j£* 3£f& jT £ jsl J&2X' 

1. With a befogged mind when vou do J ^^^^f'r^J'O ^^ 

notunderstandwhatyousa/' ' ^g^l^^ftH^iS^I^ 

2. Until you have washed yourselves if ©t^i^ t|i^ ^K iLt ^i ^jS^Tjj5^4i 

you have had sexual intercourse, except 
when you do not participate in the meeting 
but simply pass by it 

3. If you cannot wash yourself due to 
sickness when water is harmful to you 

4. When you are on a journey; or you 
have returned from the call of nature and 

. water is not available or you have touched a 
' woman 

In these cases, you can cleanse 

yourselves by using soil and wiping your 

hands and face. Such a relaxation is given by 

Allah Who is lenient and protective- 

(44) Have you pondered over the case of ^^jfa&X^ZtfAG&& , }$ 

those who were earlier given a part of the ^ J * fiWI ujj-^'^^u* w^ wwyi/>' 

code? (Instead of accepting the whole truth) ©^l*Jsll Ijl^i (j| (jj jjjS 

they are adopting the wrong path and wish 

that you should also go off the right track. J^ 

(45) AJlah knows who your enen^es are j-j^ HJigg^ &$!&$![&& 
but you need not be afraid of them. Allah is -KP^X WJ WJ^ LTJ J^^^jt**, ' *«'j A _ 
sufficient for you as guard and helper. 

(46) Amongst the Jews there are some ,*#>, .\'& "1 "i?li 'AJZ \*>\' '\ *\ ' M 
who pervert the words of their scriptures ^^^,^^^£f^^\?*, 
and, while talking to you 3 use homonymous Jpg^Jlj c] L^lj3 g**** ^ i*^tj tTJL-aPj u*^ 
language, For instance, instead of saying >"*y f^f<> [** * \£\< **<* As j, *luii r &*< s 
Samama wa atatna (i.e., we have heard what ^ ( ^^ * ^ \ J 
you have said and we will obey) they say U^^i *W f*V* cwj ^yb^J tjji (jlgJ ujlailj 
Sanmina wa asaina (i.e., we have heard but we &* i< 3i ^ *? p ^[< 
will not obey, or you listen to us, though you w " 
would not be listened to and they say raaina - 
by twisting their tongues, Their intention is 
to scoff at your dem (2:104)), If they had 
been well-intentioned and had said in clear 
words, "We have heard what you have said 

(6) It is cleat from the above tha t the purpos e of sola is served only when one unders tands what h e i s s aying. 

4- An-Niaa' (Women) G3 »LiJf %>jr~ - $- 

and we will obey/ 5 or "Please listen to what 
we say and give it due regard " this would 
have been better and more befitting for 
them. But they will not follow this path and 
will deprive themselves of Allah's blessings. 
This is why only a few of them have 
accepted this deen. 

(47)A S kthe S e^/-«/.B^tobeUevein j&Q^\$^a$\j$Q$(& 
what Allah has revealed which validates the Y^J^' y K ^ ' ^ f * , fi 9 , .,7] v 
claims made in their scriptures, before there ^#*b jl UjUaI cr U3j*i Ujrj (j*t» y I tj-3 & 
is a confrontation in which they will suffer a ®j^&Vj\$'S^\^^$ 

<Hp crushing defeat and be defaced beyond " 

recognition, being cast away from Allah as 
the Sabbath-breakers were (2:65). This will 
certainly come to pass. 

(48) If anyone falters due to ignorance .V^^i £j Vjfc^$>jg$&& 
or error, the possibility of protection from * -^ L x / [n . % # \\ n $ "' 

the ill consequences of his action exists. But ® L^^ wi l£j&! ^ ^w ^ri d^J 

it is impossible for those who accept the 
authority of others alongside Allah to secure 
this protection. He who has set up a peer to 
Allah has indeed committed a grievous 
calumny (shirk- obedience to other than 


(49-50) Have you not taken note of fjfatffato*^^£$$j$ 
those who consider themselves very pure J ^ WLr J^ ' Jf '\^J£„r%*,s„ 
and pious? Purity and piety can be achieved JSj ^u^Jj) 4&J J 6 (JjjS> u2j^ ' ®5s£ (i*AJaJ 
only by following the laws of Allah and in ©EliCjlii 

that process none shall be wronged a whit. "* "* 

These people invent lies about Allah and 
this, in itself, is an obvious crime. 

(51-52)Haveyounotmarkedthosewho ^ ^ jjj ^ ^ ^ ^ j, ^ 
were given a portion of the book but they ;f^ f,;^ ^\ f ^fl « • v£ i[<T,- 
follow self-made rituals and obey authorities (jj^jt(j^ (Jj^il^SP !5 J" c^^uifej9*J^U*b 
which they have set up alongside Allah? $&\^tf^ffiQ$&U%£\$Ji 
They say that the kafireen are better guided ^ si w j 1 *■*■- \ "'^^ 
than the momineen. They deprive themselves ©L«^i<lk>^ 

of Allah's blessings. Those who are thus 

deprived can have no helper. 'tflt^^K iffi'-" < >>\>'\ 

(53) It is fortunate that people with this etas' U'uJI u^ 3 I^Va ^UJl ctf ir*glo4L»1 

(7) The only unpardonable offence according to the Quran is the association of partners with Allah (i.e. 
polytheism), whether it is anyone or anything in the human or physical world, or the obedience to Jaws in 
contradiction of the Quran. This includes divisions within the Muslim community through sectarianism. 
People who do so are called Mushrikeen. 

4 - An-Nisa' (Women) G2 *l— Ul ^ *" 

mentality do not have worldly power. If they 
had any share in it they would not have given 
even a farthing to their fellow men, 

(54) The reason for their attitude is that £g| jg ^^IJiJlt; J£ J^j^f 
they are envious of those to whom Allah has ~ j ** J >t ^ ^ ^ , 

bestowed His bounties, Allah had given the ®li^^jfetj^^ljS^t^^i J' 

people of Abraham not only the revealed 
code of life but also wisdom and had 
conferred upon them a great kingdom, 

(55-57) Some of them believed in Allah „f \fo ±* *s ^ >* *< *** ^ "l 3 < *?* < 
and some of them turned away from Him. ^ & ^ t^^f - 1 ^^t 
For the latter, the life of hell is appropriate. Qg L l % J^Li JijS Uyb Ijj2> Q,$\ ui ® IS** 

Tell those who discredit Our laws, that , ^ ^ gv* |&i2£ liSJt i£& 

, they will be ruined. Gathering all their forces ^'^ ! T™,^ <^^ ^ "%7T 

they will come to the battlefield and be isoLalMjijft j !jL«l (jrigJ^ W§»- brf^- <J& «&' <Sl 

, defeated. They will again amass their forces ^feSJi^lt^^t^viii i«U j£ 

■ and return to the battlefield and be defeated W ™fi* , ^ ^^?£^ 

again. Surely, Allah is mighty and wise. ©3-1& J^^^Otf Bj#** rW» **&•* 

(The ]amat-ul-Momimen will achieve 
success after success because they possess 
both power and vision as a result of 
following Allah's laws.) They will be 
admitted into gardens in which streams flow 
and where there is thick shade, to abide 
therein forever. There they shall have 
companions of pure and sublime character. 

(58) In order to establish the Quranic 
system, it is necessary to entrust 


responsibility to those who ate capable of ajjtfjj^fjjS^^ 
discharging it All matters should be decided m • l r*> ** yg 

justly. This is excellent counsel which Allah is - "* "" 

giving you for Allah hears and sees all. 

(59) O ]amat-ul-Momiwen you should J^.Lfj^^l^fJ^^flSi^Gfe 
obey the system established by the Rased m ^'<^>UW> !*Wj <WMA# H*£ ujjji Mfeu 

accordance with Allah's laws, and obey the cjjij^jilj^ Ji48j*#<i^ £Jjo**3* £>£ 'Lfts 
local authorities appointed by this order. In ^^^^^}M\^^^ 
case of a dispute with the local officers, an ~* w * ^" " * 

appeal can be made to the Order (the central 
government). This will constitute evidence 
that you believe in Allah and the hereafter. 
This is the best and fairest way to reach a 

(60) This is the way of the true momimm. r>^ w. ^ *|t> .^j ,^ ^ ^9 ^ s* .^ <i ^ 9 <fc 

4 - An-Nisa' (Women) ^154^ *LJJI %}}*~ - £ 

On the other hand, you will find people who »<> »* \ $>\\ i\ &%['?& » 1 s > »> * '1 \>£ » a 'A 

assert that they bckc in what hL been J^^f J^ „ ^ jfc f ^ 

revealed to you and what was revealed iU^^fey (jl LrH*^ J^ ^ ti5fe (jl li!*l 

before but desire to take their disputes to i** ^ 
authorities other than Allah although they 
were asked to reject such authorities. Indeed 
it is Satan who leads them astray. 

(61) When these munafiqeen (hypocrites) ,**, ,« fl , *,„ ,i f ^ f T> l, ^ ,,*^. |tV 
are told that they should refer their disputes ^ ,J U^' W ^ U> I * Oi WUi^J J-5 bjj 
to the divine order, they turn away in disgust. ©ISjii tilSi <jj JL2 e^Salilt 

(62) When they are seized by some , X, <it , * ,, tftf[ „ ^ *^r^V^f* 
■ calamity which they have brought upon ^>^^l^^ W W^l '^ 

themselves they come to you (O Rosea® ® Slg^S Bt^i^i^ i^ T ii^l* ^(S^!^ 

sweating by Allah that they had gone to 
authorities other than Allah in good faith 
and to create harmony* 

(63) They are liars and Allah knows what */^ 3 ^fr,* J* y t* *i y ^^ s> \ sX f 
they say and what they conceal. Stay clear of *#* UV b ^\rjf ^ ~ * V 
them but continue to give them good ®^^^j*^4^T3^^ 
counsel which teaches their heart. 

(64) Deen is not an abstract ideology or 
mere theoretical values, 
of living a collective life, 

order or system is essential. This is why Allah r** €Fffi*\\\ "A'\**<\\ 

has sent a Rasool along with His revelation. ®^*#J V & **' v0*ry lVjPI ; 

The responsibility of the Rasoo/ is to 
establish that order. Obedience to Allah is 
through obedience to the Rasoo/. For 
example, if anyone falters, he is required to 
go to the Rasool to seek forgiveness. The 
Rasool cannot decide the matter in his 

personal capacity He will decide it in 
accordance with Allah's laws. In deen this is 
the procedure for securing forgiveness from 

(65) Allah stands witness that these /f^^/^r/,, 't 5 *^ -^ '** \* ti *W'<\< 
persons cannot claim to be momineen until -J-** -<**** -^ ^ «3**< iS** &J**M J ^jj J* 
they make you (O Rasool) the judge in their ®C*^!jE 

disputes and thereafter do not find any 
vexation in their hearts over what you 
decide, and submit to your decisions 

(66-68) Those who do not accept deen in 

i&d*!^1i^TlJI3i g U#[« 

4- An-Nisa' (Women) tl s Ll *LDI Vtf' ~ 1 

this way, if asked to leave their homes or go •££* £ IjtS^ # ^ife JgS $ Jjl2 IS 
to the battlefield for the cause of AJlah,wiU '; f . § ^ .- _ <f'i>~'1^' ,wf 
not do so, excepting a few. If they had done M W U*»«4jJ bi* ®S^ *ft 1 W ltt> U^ 
what Allah had counselled them to do, it ©CJlfcli li^iw^S ©K^ 

would have been better for them and their 
«>«£# would have become more firm. Allah 
has surely given them a great reward and 
guided them to the straight path. 

(69-70) If they had obeyed the divine ^&\^Q&\Z^i!!£%&\A& 
order they would have joined the caravan of jJmn ^~ , ^ . * t /^ 

those following the straight path whom tr*j utw^b^lJ^tllj Wi^^-^b (J^JI^ 

.Allah had blessed. In the caravan, led by gM^ffiMfe^]^^^ 

'atifaja, would be those who validate their — " * w ^ "" * 

.#>»£» by action, those who safeguard the 
system vigilantly, and saliheen (the virtuous, 
righteous). How blessed and pleasant is this 

- company! Such is the bounty from Allah and 
it is sufficient that Allah knows all 

(71) You should take every precaution in „*,;, <- Pt\**A[{ »Ki \->z > \>* y i "\ -\ K!fr 
order to safeguard the system. When you go -"^ * - * ^ -"^^ ■"*— * w»„ -^ 
to war you can advance in detachments or s ^4?' 
altogether as may seem necessary. 

(72) There are certainly those among *t 'tefy* I 4?tit ' ^ * yfiT'lf l^J iL ?T 
you who will lag behind. If any misfortune ^ ^ - - -**** ^ ^ ^ ^^^T^tf^i 
befalls you, they will say, "It was Allah's ©l^^^i^c^^alQ^Uarf 
favour to us in that we were not present with 


(73) But if succes s comes to you they ate J£ g£ jj ^ gJ^J J. , ^ *)J< ^f ^ 
sure to say as if they had never been amongst "* .^^V, * ^ ^A ^ ^'' ' 
you before, "How well it would have been if ®IQ$* 1 JV j j»ul»4«* c*0 (#35 S a V 4^jj 
we were with them; we could also have 

shared in their gains and achievements " 

(74) The fact is that only they can fight in y\t\yt^U s*?>' s>\ L. \> ' ,i M* 9 \1 
the cause of Allah who barter .he life of the W» *£%* S^lf^^T 
present for the life to come. Whether they 3^£&j\i!S&$\Q&i$Ow£/%^h&^ 
are slain in battle or come back victorious, ©liltitt^fd!^ 
Allah will give them a great reward in the 

near future. 

(75) War in the cause of Alkh is for the • --> ,-* » -*»'V i t \* ' >* % / Ijsj. /i &H \" 
help of oppressed people. Allah helps w w ~^ j ^ ^j* ^ , r " ^ 
oppressed people through human agency ^5 Ej-j* fGJjJ ojJJl 2$ l^UV5*H05 OW 
and not directly. JU, is illustrated by the i^£$^Q gtf '(&U£]| &ill jji 
following: In Al-Madinah, the momtnem had ^ w w . ~ << *u .^ ^ 

4 - An-Nisa' (Women) C*3 ^LUlS^-l 

established their own state but those who 
could not leave Makkah wete greatly 
opptessed. They cried to Allah for help and 
AJkh said to the momineen in Al-Madinah, 
ft What has happened to you that you do not 
fight in the cause of Allah? Do you not hear 
the cries of the helpless men, women and 
children in Makkah who entreat Allah, 'O 
our Rabbi Rescue us from this city whose 
inhabitants are oppressors. Send us 
someone who will protect and defend us. 1 " 

(76) ms is fighting in Mah's cause ^tf^^$jtf&\&Q$ 
which is undertaken by the mommeen. On the ~'- / ^,/SV' *[t£i t f ' * 

.contrary, the kafireen fight for the cause of j^ &1 g^l *UJ\ IjEUs o^UaJl Q& ^ 
' ungodly authorities. So, O jamat-ul-Momineen, Hju*£ $> Jhj$\ 

t you should fight the friends of Satan. Mark! 
' The cunning of Satan proves futile. 

(77) In the initial $f«** \%^\&V&0$$SkS&'& 
establishment of the system of sa/aond ?aka T ^, f " K , *" * , ** , r\"p*' t"i, 
the programme was only concerned with Q&.Jtfe <k£ty£fc$J*& s ' **9 W* S *>' 
teaching and training with no occasion for ^^^M?^^0^^i^6^ 
confrontation. During this phase, these - * , , ^ \,, % W^,< .*[•*, 
people were very enthusiastic, but when LjjJI ^ 0* S^^ 9 4?' Jl^M JW J^ 1 
fightingwas required of them, agroup from 4$ Q^f^ $$/£&$?&■ 
amongst them became fearful and said to 
Allah, "Why have You enjoined war upon 
us? Could You not postpone it for a while?" 
Tell them O Rjsool, "Very little is the 
enjoyment of this world and the future is all 
good for those who have lived according to 
the laws of Allah. They will never be dealt 

with unjustly, not in the very least." 

(78-80) Also tell them, "Death is sure to ig ^ ,* frj&% £#1 j&S B$ (i £T 
overtake you wherever you may be even '„ " . , , , x jjfih>„ , j, i ,,• 

though you may be in strong towers." M*& td * iw&ZU**^* Wrt! '^«*■>**■* , &U 

Their mentality is such that if something ^) ^ <y JJ} # ^j^ & 5^ $% %£ 
good happens to them they say, "This is ';' y ^ '»&«* >&\ tffi, f< 

from Allah," but if any evil betides them dbUU@\ij^ u^U^^U^ 1 *^*^ 
they say, "It is because of you, O RW" ipjyj ^g£& &fflfc 'Muf^V* 

Say to them O Rasool, "If you want to ' * * , . >p * „ •..*•*> 

understand the correct position, I will <k U» ®U|6 A ^ ^ ^ ^^ jU 
explain it to you." The fact is that everything j^ &&f% J J <!# *&) flft jS JP5M 
in the universe happens in accordance with " Mfcsl 

4 - An-Nisa' (Women) X^lX *^*^ ^^ " ^ 

Allah's laws. If you act according to these 
laws the results will be good and if you act 
contrary to these laws you will bring about 
your misfortune. Good and evil do not come 
from the Rasooi His function is only to 
communicate to you the laws of Allah and to 
establish an order based on them. 
Obedience to Allah's laws will be through 
this order. It is up to you whether you obey 
these laws or not. If you turn away from 
them it will not be for the Rasooi to compel 

► you to obey them. You will face the 
y consequences of your actions yourselves. 
, (81) Amongst them there are people »'»„«< ft "j* '\ » a ^\ t t"Ai\i i $'[L''&&' 

> who profess to obey you OM but when ^ 7*^ ' ,>V>l r ^>A\'>< 
they meet at night they plot against what you j^£. {jtfjfcu ui 5 *^ w sAi *^J U^ti^'JS* 

^had said - Allah records their plots. You *$&& j^l j^yj 

should keep clear of them and put your trust v 

in Allah Who is all-sufficient as a protector. 

(82) Do they not reflect upon the ,,#•,* i» •• * * 'VtfyL'\*$\ "*""&< 
Quran? Were it from anyone other than JW ^^ - *»- - - w w w ^ ^ - 
Allah they would have found many ©uft^uj^iM^sS 
inconsistencies therein, 

(83) TTiese people are not habituated to gfcrf^ I^Sf j#Lf ^9#£Ui& KG 
a disciplined lift Whenever they hear any * J TJ J* li^ZT ,i /t .I* 7' 
news of peace or danger they broadcast it 43 jhj)r ■ J (jri^J' 'U^^affj j* jl ! l£j ' (31i tjy >! til 
directly. Had they brought the news to the ^^^^f^^^^^f^J^ 
notice of the Rasooi or the local authority, ' * ** -J 
those who have been charged with the ©Jsi? 
responsibility of scrutinizing news would 
have found out the truth. Were it not for 
Allah's goodness towards you, the majority 
amongst you would have followed Satan. 

(84) OW, you should Bght in the y ^ ^ $g <j ,^, J£ 3 Jjfg 
cause of Allah, for you are not responsible ~ *^ _ ^ ' , ^ ,^ ^ ^, M » 
except for yourself. You should train the ii)£ ^jjU (j5gj! l^u uaS <jl <U>I t>* *u&4p 
AMsrwm? to enable them to fight The time ©^ j^G£ji,l 
will soon come when the onslaught of the 
kafirem will be checked. Allah is the stronger 
in power and the stronger to restrain them. ^ s ^ »,<<<? ,*g *•" rf^r^^ ><£ * • 

(85) As already stated, you will /^trS tft 'r*^ ^ ^ fe*. <UUi ^) c^ 
implement your programme depending on ^^^^(j^^L^U^^^^ 
yourself alone. If anyone stands by you he " m, - 

4-Ati-Nisa 1 (Women) C^T *l— ^Jl %>J~ - 1 

will have a share in the good results which 
accrue and if anyone stands by your 
opponents he will have a share in the evil 
consequences which follow: Allah is the 
dispenser of all things. 

(86) If you receive life-giving help from ^ ra *i t tf , ^ ** 9 ,<t>j *"" * f ii"* ^ - b »* V t*v 
someone you must repay in the like measure ' v * - , 
if not more. AJlah takes account of all ®W^£ti u <IP<*r 

(87) Whether anyone stands by you or ffi&£Z$^J&iM^¥^M 
not, you should remain firm in your ^ J -w , «u-' *sw>» ■?-- j--*„ _^ 

conviction that power and authority in the ©lijL^dii)l<j£t3o^l 

entire universe belong to Allah alone. The 
confrontation between truth and falsehood 
will certainly take place. There is no doubt 
about this. Whose word can be truer than 
^L» Allah's? 

(88) There should be no difference of ^^ gft ^ ^ ^, , jj ^ 
opinion regarding the munafiqeen whom ^ ^-**^J f "■"-> W^ <-W*> y^ h* 
Allah has cast away for their actions. Do you $s Jbl Jij§ <j*J ^dlil Q* \ & tjj^J <jl £ij Jj^J I 
desire to bring back to the right path those JR. '*&*[£ 
who have intentionally taken up the wrong "* ^* 
path? As long as the latter are determined to 
follow the wrong path, none can guide them. 

(89-90) You desire to bring them to the , „ \*tifi{\< *\" * ,W< \ >*'f Yf ' >"& A \ *U ' 
right path but their effort is that they should ^fff, ^^ f,,^ #, < 
make you kafinen like themselves so that you ^AjjJ £jy yU ^1 Q+f JJ Ijjyti t/» *wJm 
would be on their level. Do not take any of a< \*\* *** \, *. % A/ ^ , » ,t& » ^ • r ** » ' jf^f 
them for friends until ftey fotsaks d,ek ^^t\% % ^ f^f^T ftf* 
homes in the cause of Allah. If they turn jj O^^W^J>&£%& JluiHli UA^I jI®US«0> 
traitor seize them and slay Aem whenever ^^^^^^^^0^^ 
you find them. Mark again! Do not take any ,, ~ 

of them for friends and helpers except those j*b>j>>w gy VysiWje^U^aJ-J <^l >^J 
who have taken asylum with a people with »£ Jj ^ £j£ [J ^Ql53l gSg jSkK 
whom you have an alliance or those who ""*" "" ^ , 

come over to you saying, "We wish to remain ® >^ 

neutral." The fact is that if the latter had 
sufficient power they would have fought 
you. Nevertheless, if they come to you 
professing to be neutral you should accept 
their offer of peace and should not proceed 
against them. 

(91) Amongst them there are those who pf*., ts'ijAs, /<*><& * < • , * ■> 9 •* < J • ,9 c 

6 Lj6^>^j^j^6wlw^^tJtij*lwj^-' 

4 - An-Nisa' (Women) ^159^ *L*UI %>j-~ - t 

profess neutrality but if there is a call from ^g%j$^5jj<!§ £ t£ IJ-fflt |3j I Jl gsj 
their people to join them in creating J/^ ,*\,m/,,M ,l> U$?*'*1*\\ 
disorder, they plunge into mischief-making. j**3**9 *£*t>>**> ;5 'j^jv>* J o4i^l I^j^oO 
If they neither withdraw from you nor give ©El^EtLj^^Qi^iJjlj 

you a guarantee for peace, nor restrain their 
hands, seize them and slay them wherever 
you find them. You have a clear sanction 
from Allah against them. 

(92) A momin would never kill another u >9 syt s //4f 3il> %* *w& *< V\ stey 
momin except by mistake. If he kills another ^f^f* ^,}^^%™% ~ 
momin by mistake he should set free a yf Njj ^Jf jj 3^LjS 3ji % ]£^9* £-3j Sj^ 5 *=*■ 
believing slave and pay blood-money to the « << * »* ^^ *ff *■"' *»**>"[£*[* j.i*«C£tf 
family of the deceased unless they forego it -*" ^^ <* <=# <* ljJ ^ 
as an act of grace. If the deceased belongs to \\^Ov$j*^3j*^ UJJ Mrp^J 
a people hostile to you, setting free a slave is /£j j^ j3 "^jS ^j2j^ -d*f3' *fe 

JL enough, If the deceased belongs to a people , " *" ^ * " 4 * ' > ^ * ' fJ / 
*A? with whom you have an alliance, a believing ©U^U-kAAi'u&J *JJl(j£*uy (0*^t#j*w 

slave should be freed and blood-money 

should also be paid. One who finds this 

bevond his means should fast for two 

consecutive months. His repentance will be 

accepted, Allah is wise and knows well why 

He so enjoins, 

(93) But whoever kills a momin with full / <s\s*. \*\\ *£*"' « l P**i* "l\* I* *!*-- * 'S ^ 
intention, his punishment will be as stated in * - j-ws v»— ^^ ^ ^ ^-- ^^ _w^ aA& 

2:178. He will receive this punishment in this ©L*^ wtj* <J J* 1 J *^*ta ^3^ ^ 

world. In the life hereafter his recompense 
will hzjahannam to abide in. He will be cast 
away by Allah Who will prepare for him a 
dreadful torment- 

(94) men you go forth to figh, to the ^f^^^^^^^Q^ 
cause of Allah, make sure that you know ■"^j-"*"'^ v=^ ^ \^ f-v T> 
who your friends and enemies are. If anyone Sj^t u*j£ ^i^Cy ^ujj^ c^^J3t^XJ| Jrl t^*J 

sends you an offer of peace do ax say to ^ JJ^^^f^yC^jLstSjJ 

him, You are not sincere in your offer, and w w * w ^ , ^^ ^ " „^V," , 
wage war against him. In this way you may ©tjft^u^jU^^tjD dUl^jJ, Ijii^j©!^ Ail! 

get some spoils of war but do not forget that 
whatever you will get by obejdng Allah's laws 
will be much more* You used to look for 
such excuses in the pre-Islam period. Allah 
has shown you the right path. You should 
therefore probe carefully before taking a 
decision, Allah is well-aware of what you do, 
(95-96) When an order is given for war, 

4 - An-Nisa' (Women) G3 *LJJI *>j-~ - i 

some amongst the momineen respond very *£j| t { «£ ^j^j ^ ^jj^j ,jj& <j 
enthusiastically and prepare to fight with all ,. , ~ ^ , ^Tu^f f, »,\„, ,> IK 
their means and their persons, while others <&' t>«* ^4^ Lj-afMy 4^ ysS"' l} w*J£f*b 
are rather slow. It is obvious that the former $Jj j.|££ £^JJ| Jt J^tlU!!pC Q^i\ 
and the latter cannot be esteemed alike. Allah „, ,,' f „ ^ ' „, ,, 'I^,/ > ,k^'"^^ 
will grant a higher place to the former. The Uri^S*' CT tW^' a^ 1 <-K*J L?-^ <W' ^J 
good promise of Allah however extends to jj>| ' jg *$" /j fctfj ^ ' 5 |[^ |<^ 
both. The distinction is only in the grant of a L ^ a ^ i>r 

higher reward to some ranks; protection and ®W? J 'j*^ 

means of development are all granted by 
Allah according to the measures appointed 
.by Him. 

(97) Hifra (migration) plays a very ^^\$%^&&^\^q£\«\ 
. important role in the life of momineen. Those ,^f ,^/^tl jTTt T7*)?% v 

who are content to live a wretched and ^(j^jltj^^llpu^uffj^^^fr*^"' 1 '*^^ 
oppressed life in an ungodly society will be » fys ft" ■>* iU ^i\ U us*. \*f ST 9 *- %* Y 
asked by the malaika at the time of their ° >Uj -^^-^ ^^ ^ >J>W <^'J 
death, ff Why did you lead such a wretched ®bi-£* 

life?" They will answer, 4t We were weak and 
helpless " The malaika will then say, tftf Was not 
the earth of Allah vast enough for you to 
undertake hijra to some favourable place"? 
These people lead a life of jahannam in this 
world and, in the hereafter also they will 
abide mjahannam, 

(98-99) The exception is those men, s x \*\\\* P^tK \\^ m * * "'■-".^"'ii A\ 
women and children who were truly weak >* l "^* \-* *\ , 

and unable to seek means of escape and did y| dill (jut dusli ©S^i^Jc^Si ^W CiAS 1 ^ 
not know where to go. For them there is \**i< %*{** *L\ s \£* ±* ?*<**%% 

hope of leniency from Allah Who is w 

forbearing and protective. 

(100) Whoever undertakes Ayr* gtfVy ^, j ^ ^ T^ * tfS & 
(migration) for the cause of Allah will find a *? ^^ ,°~ J ^ ^ ^^ i* "? V^ 
place of refuge and plentiful resources. JJj *y**Uj djj'eJi l>Jl4* fe &* JTjE t^*J ^**u 
Whoever leaves home to undertake Mra to a i**?£ *i t • K*' j. it l£ £** I *%? *C< * *'\\ *X */ 
place where the Quranic order is established t ^ 
and is overtaken by death on the way, will be ^ W?J 
fully rewarded by Allah for Allah is the 

Protector and the Raheem. 

(101) When you set out on a journey and ^ \** *K * < & [>* ATC s*1i + <fi k *£""f 1^1 ^ 
apprehend danger fitorn your enemy, there is w 3 T^ ^^? V^ X* ^ ^ » It, ^ 
no harm if you shorten your sa/a (because) utJ_^M ui Ijj* ijri^l^i^ U '^*^? ui J 6*^' 
the kafireen are your open enemies. oEli I* il 52 l s JK 

4 - A«-Nisa' (Women) "^161 j *L~ Ul VJrp i 

(102)01^^ you are wimyoury^ jfe^J^t&\'$£&L& £g$' 
while they are on a march and you arrange a " /Z,,„, ^ ., ,$„>, , ,, _ " ""? = 
their j^, it should be in the following U* l£$lLi IjJ^w tiU ""fw^f IjoJ-Uj dl*S 
manner: let a batch of your followers join in ££ gj^jj jjjj jj ^t Sift Jcfc •*$$$ 
the sala, retaining their arms. When they have ^ *,+, , "^sf, , "4 , y , 9 „v »!>,/"» » A V 
done their sajda, let them retreat to the rear (JJ"*y G^ S^ijytf Sj ^f^^HjJ^j j^- Ijji-Qj 
and let another batch join the sola. They ^^g^^^^J&tySPT^ 
should, however, take every precaution and ff <r^f,f {a , - "^V'ts m .ftp W" 
retain their arms. Your enemies desire that ulc^^^W^f^L^LSii^UOwU^r^ 
you should become inattentive towards your Q,jQ ffi ^| « J J. Aft j^ j££J sjgj^f gS3g 
arms and provisions so that they can fall ' ^ , ^ < ^- 

upon you suddenly. If it is not convenient Q ^sf* v'^* 

for you to retain your arms due to rain or 
<$&>. illness, you may set them aside but even then 
f,<> you should be very watchful of your 
enemies. There is no doubt that, ultimately, 
■ your enemies will face a humiliating defeat, 
but you have to be very cautious about them. 

(103) When you have finished sala in B ,*-,« \£tfi*»**tfK 1 -''Ut f?K* \<-\\f f >^\^ 
this state of insecurity, you should be -fifrW^jUg&W *\*1^*^\*)3 

mindful of the code of divine law at all times $ £j(J ijli)! & E sju!l Ij3&>£ttl tiS 

- sitting, standing or lying down. When you K»*»tf [<"<">'* ?']( 

feel secure, perform your sala in the regular *** ^ C&£** J 

way. It should be noted that assemblies of 

sala are held at appointed times and 

participation in these assemblies is 

obligatory. ^ 

(104) Be prompt in pursuing your f'f^nV •'ftf'^kiA** mj, <i T<-'i ii*'^ T 
enemies in the battlefield. If you face UW W^^ljWjM^fc^lH^^ 
hardships in war remember that your (££ &l yKj ^^5 f £ *il U* U&8 *uj2E 
enemies also face similar hardships. In this M**f* 
way you are on the same footing. However, ^^ 
they cannot aspire for what you hope from 
Allah. This assurance is given to you by Allah 
Who is indeed all-knowing, wise. 

(105-106) From the discussion ^^P tew "<"tte\ *3\ '*<** 'tftfVxfa 
regarding war affairs, We now turn to social ^^tft-W ^ S*M 4fl ^ H 
problems. For this purpose, O Rasoot, We &| &l ^%\j&L% ©t^> u^J[ ($ $ k &\ 
have sent down to you the code of laws ^> '&>*' sty 

based on truth so that you might judge @L *^J J.*** (J 

between people in the light of what Allah 
has revealed to you, Do not be an advocate 
for those who betray their trust. Awarding 

4 - An-Nisa 1 (Women) ]fl62j[ *LJjl %>Jr" - $- 

judgment between people is a grave 
responsibility and the protection of divine 
laws must be sought at all times, for certainly 
it is Allah alone Who is the protector and the 

(107) Do not plead on behalf of those ^ ft, * , ^ j r£££ £gjj, ^ * {J £ 
who are false to themselves or harbour ^ J ^ U ' -*+^ ^ V'<*' >' 
deceit in their hearts^ for Allah does not like ^U^l uljp' {Jo U^ 
those who betray their trust and persist in 

sinful ways. (They think that by deceit they 
have gained something, whereas they have 
weakened their nafshy such actions, and this 
'in actual fact amounts to betraying 

(108) These people can hide their crimes *?ss s? y ;* • **v&K& Kn -" s^stt 
. 6om others but not fiom Allah, for He is -*^*» J" 1 ^^ ? J "fj ^ ^ 
-with them when they hold their nightly <jjL»L l^ 4i>! £to j \JjiJI (j£ (J^S 5 w £>jF*ajii 

conference in secret to discuss such matters «[ti 

which He does not approve of. Allah's law of 
Mukafat encompasses their entire doings. 

(^-i^Thosewhopleadonbehalfof ^^^^^jSJjt^Jjfi 
such people should remember that they can ^ •" ~ . " ^ y ^ , ^ * * ^ ^ 
plead for them in this world but no one will tlr*j ^3S^^3^ <J3^ tlfOl $*&* ii? J^ *W 
be able to do so in the hereafter. None can be ^ ft, ^ ft| ^^ ^2 JJifi ]f I £ £)32 
their champion then. Allah's law of Mukafat " *" "" ' " " 

(retribution) is th at whoever wrongs another © U# j 

or himself, shall have to suffer the 
consequences thereof, except those who 
secure protection through adherence to 
divine laws, for most certainly you will find 
that it is Allah Who is the protector and the 

(111) To reiterate: whoever commits a \^&)$' 3 U ^^ 
wrong, wrongs himself. Allah is ever- --*••* 
knowing, wise, '" ^?* 

(112) If a person commits a crime E^jK-l^^fe^Cbl^^^ 
himself and then foists it on the innocent, he ~ t ^ t *tei>s 

takes upon himself the burden of a calumny ®H#° VjJ 

and a heinous crime £U& &IE ^ ^£ ^ dl AiS £6 

(113) It is Allah's favour and ratar* that U ^ ,7,7??, „*> <?t , 7^, A* 

He has sent down to you a code of laws, ^£(^<j2^1j^Uj^^!^}uJ^t*j clj»Ug} 

explained its rationale to you, and given you >ffi$j$£^'^£^^&\(ffiZ 
knowledge of what you did not know w ' •VV '" *i »<•[«• 

aQat di dill JJtf yi& j 

4 - An-Nisa' (Women) L^LL ' ^^ ti?— '" - ^ 

before. Had it not been for this grace, a party 
of your enemies, who plotted against you to 
lead you astray^ would have been successful. 

Now, they can neither lead you astray nor 
do you any harm. They can only lead 
themselves astray. This is a great blessing for 
you from Allah, 

(114) These munaftqeen hold secret ^ .i9***<~f ^T*<:A ** t3 § * a **?s;^<\1 
consultations butnot foi -agoodcause. Their >\*^^f^^ %ft^ 
consultation would be good only if they d&! ^ilij^ £U$I c^i (J»iy dr*j utfUJl tW iff^M- 
were to enjoin contributions for the ©fclaicf *T*!j2iJ*3 
betterment of humanity or that which is *" " '" 
right and conducive to promoting goodwill 

. amongst people. Those who do the above 
'without any ulterior motive shall have a 
mighty reward and blessings of the highest 
• value from Allah. 

(115) If anyone, ate receiving such %%& i £3fag$C>jfy»&$$&ft 
clear guidance, sets himself up in opposition -°"^" ZZ " \ZP r \ J7 ,,* „* 
to the Rasool, or follows any path other than cj>Uj ^> ^LaJj <Jy U ^y (jrUg** 1 ) U^ 
that of the momineen. he will become the ty» • 
companion of those whom he has himself 
chosen and they will lead a life of hell. And 
what an evil end of a journey that is! 

(116) There is a possibility that the ill- *$&£ iS ^<g(. , J&*%A$&8&& 
effects of minor shortcomings may be * -^^ "^ - '- , ,.„,;-» 
removed through good action but no ©ii>^ j^O^O^^w^^^J-eJ^ 
protection is, available to those who commit 
shirk. Shirk, tabes a person very far away from 
the right path (4:48). 

(117-119) Look at the stupidity of those »,< >* <j, s»*»t > ^ dfti -tft -r." » *- »* »<: » » 
who commit j&r^ that they invoke lifeless ^^ J - ^** ^ ^ , , 9 ^ J£i ,, 
goddesses instead of Allah. They are indeed Cl^ d£L£ tl^ &0^ 5 Juj '"all! <£jJ ©( Jj^ 
motivated by Satan, the castaway, whom ^i^&jlfc *%£$' i&i^giliaS 
Allah had condemned, him having said, «I ^1^^ i^>^4^ £cft 
will certainly draw to myself a definite er^'^^U^J ^lo^U^^^^-M^' 
portion of your devotees. I will mislead J.f;* *^f % V 1 VxiAl, ,*;,*JtP\' 

them and raise false hopes in them (that their 
goddesses will grant them what they want). I 
will command them to slit the ears of cattle 
and deface Allah's creation." 

Allah has cast Satan away and whoever 
takes him for a friend shall suffer a manifest 

4- An-Nisa 1 (Women) f 164 S *L*UI *>j-^ - *- 


(120-121) Satan makes false promises to ^/t f ^ # ^ ^. j ii^u * * * ' [^ .k j **-*• * j * > 
and raises vain hopes in those who follow ^ J J-5-r 1 JJU « L - J ^*^S ^J -*££*^-**^si 
him. However, his promises are nothing but © w=^ CJ£ <jji< N5 !*M^**jto 

delusion. Hell shall be the abode of those 
who are duped by him and they shall find no 
escape from it 

(122) Those who believe in divine laws * * *g is 5 ^ "** n Mm f *vi*"'i " -V 
and act accordingly, wiU be admitted to f^Tl^^/pT^ , ^7,, 
gardens in which streams flow to dwell (j-*j ^L* j&t j*j ^Ijol Lfej SLji* j^ili l$? 
therein forever. This is a promise from Allah A- L i • i " » < 

' which always holds good. Whose word can C^^^^-e 

' be truer than Allah's? 

(123) Mark it that a paradise-ltke life "»j|A> *\'>4 * ' ± 'rti \ 9 4*yt& A* f^f '*< 
cannotbeacMevedthroughwishnilthinking *^^ S^^'JW^jB^U* 

. - be it yours or that of Ahl-ul-Kitab. Whoever ©IS^^j f&jh! gja 6* tfi# Sti^ 

does wrong shall reap the consequence 
thereof and shall not find anyone to protect 
and help him except Allah. 

(124) On the other hand, those men or * •* yv tar *f f? * n \m s ,y,i >>>, 
women who are momin and do good shall &* *> ^ *£* 'f.^tl ^7*!'!?l 
entztjanna, and not the least injustice will be ©bfijj U*Alaj ^tj *&*i I £$> J^ (iUjli 
done to them. 

(125) In view of what has been stated /<^ & »> s>, i < ,, , * ** , tf „ u* ,s><,'s 
above, ask them as to which deen is better H3(^^J»J^^j^^ljaty-'|^j : 

than one in which every individual ®^^J^^I«Uitj^ l lj^2li»'J^$jrf! 3i£ 

surrenders to the laws of Allah, does good to 

others, and follows the path of Abraham the 

Haneefl And, Allah had taken Abraham for a 


throughout the universe and encompasses £ w ^ u J w J ^ J v****' ^ v*>^ 

everything (a similar w^ot should prevail in ®^# 
human society as well.) 

(127) A significant part of this deen H5* K^tf *k >fO* 'i > l£ j. "F'-ii * •^y^'V 

relates to family life concerning which We & , T/ l r +*+ " Trf -^ 

have already given you instructions (4:3), l*h L* ti^PjP 5 c|p1 £Ll)l J*V t^ S^' &»4U 

Allah supplements those instructions, which a /Hi ^ A •*» .^ ?t*^K ^ £*!£" * f ' >*<**> £ '-f 

relate to women without husbands, whether ^ * ^ V* y r^ * *r *V **/' 

widows or unmarried. You wish to marry M (j^^i> LJ* a*"* 1 Uj ^lIjjJu ufQi \±*ju (j lj 

these women but deny their legal dues, It is ©[iil^dj ^ 
essential to pay these dues* Similarly the dues 
of orphans and those who are unprotected 

A - An-Nisa f (Women) C^3 *L«1II t>J~ - *- 

in society must be paid justly. Allah is aware 
of whatever good you do. 

(128) If circumstances are such that a ^r^ x< r * ^u ^ ^*z [>p^ f3 3>r^ g^si ^ 
woman fears ill-treatment or aversion on her ^ ^ ^f\ >\ ^ J*« ^»~ 5 ^^ 
husband's part, the two may setde their oji£>lj ^j4> p JUol lj ^U-^ l^^Lji-^ yt ^flSr- 
af fairs amicably, for amicable setdement is ^A^iy *[4*l\^\<\*£%&p* *~ m^l-^Ii *"<fi 
always good Self-interest is the main hurdle ^^^l^^i^i ^u-^! 
in the way of such a settiement, for the ®.j*-s> 
human mind is prone to it. If you also keep 
the other person's interest in view and 
adhere to Allah's laws, this hurdle may be 
overcome. Allah is well aware of what you 
do. * I 

(129) Permission to many more than ^q^£fJ$~^-\p)£S& 
one wife was given subject to the condition ^^ ^-©^j^j* 1 -*' wk^uuw-u-j 
that you do justice to (all) your wives (4:3). il^lj^ 

Allah knows that it will not be possible for p* £\**!< *"(§ 

you to hold this balance evenly (as far as **" J 

romantic emotions are concerned), however 
keen you may be to do so* Justice will be 
secured if you do not incline towards one 
wife so much that another is left, as it were, 
suspended. If you observe fairness and be 
mindful of Allah's laws you will secure 
protection and nurture from Him, 

(130) If the efforts for setdement are r* k 'i \ s&s ± <*** * # fii *i * i* K^-s * is 
unsuccessful you may separate (divorce) m ' *■ " . 
accordance with the instructions given by 6 Uri^ 
Allah (4:35). Do not let the fear of being left 
without provision become a hurdle in 
separation. The divine system will provide 
for you in abundance, Allah is bountiful and 

(131-132) Everything in the universe is •* A [s*£+ **<+ ± * <fi i[^/ n ^u i k A ^ 
busily engaged in carrying out Allah s plan, w * ^ u £* " ^^ ^ 

His plan should be similarly implemented in Ijjjw ^ ^dlll !>bj! ^1 Jiylj^dj tj£ v^' l**i' 
the hurnan sphere^ We had enjoined this g- jy .g. „ £, ; £, ^ » £ ^ <g 
upon the people who were given the Book "" ^ " " " 

before you and similarly you also are being alio ^3 u9j J' t^ ^j cyji-JSl! ^ La ^jjj ^Ijy^f 
enjoined to be mindful of Allah's laws. Even 4^f^ 

if you do not do so, Allah's laws wi 11 continue 
to operate in the universe as they do now 
And to Allah belongs whatever is in the 

4 - An-Nisa' (Women) £ 166 ^ *L*LJI %>jr~ - *• 

heavens and all that is on the earth. And 
Allah alone is sufficient to carry out His 

A frail's 

(133) If He wills, He could put an #&<ffi>Q&^J®WJfetf%Z 


humanity away and bring in some others. , s s * 

Undoubtedly, Allah has the power to do this. G lri^5 iil)S 

(134) Those who deske provisions of ^^^^^^^^^^^ 

this world should know that if they adhere to *^ J J - ^ * *' "~^ " ^ °,T^TX X* 

Allah's laws they can have provisions of this ©Ijhl^ Lsu£j dll! \J6 j 
world as well as those of the hereafter, for 

Allah is all-hearing and all-seeing. 

. O Jamat- 

to give evidence, do not appeal as a witness |3 j};fl* ' l'-)^ * ^|^«^Jtf 

on behalf of either patty, but for Allah. Be "Kl-J'^U* bSM»U>W ^--M • HW» 

truthful in giving evidence even though it be ©US^- tJjU* ^ U^ *W' &JJ 

against your own selves or your parents and 

kinfolk, whether the party concerned be rich 

or poor, Allah safeguards the interests of 

both parties. Do not follow your own 

inclinations lest you should swerve from 

justice. Do not foist your statements nor 

show aversion to appearing as a witness, 

Allah is well aware of what you do. 

(136) O you who profess *> believe! jgj ^ ^ ^ ^ fe | g-j ^ ^ 
Hold fast unto your belief m Allah, His W> , . ,£ , ' ^ , ' r * <\» V ^W 
the book which He has sent to this Raswl, &\jjM<j A s~OJ\j?0y\iJ^^h^J<jr j^ 
and those which He had sent earlier. He who ^ QS$jtf$\J& &Z *$J *I3*J 
denies Allah, His malaika, His books, His ' " " "i*. • 
rusul and the hereafter has surely gone far e '0*& 

(137) Those who believe, then ^ & ^/^^^$\^^ 
disbelieve, and then believe again, and 9 ,,,Js,s,„ 9 C £ 
disbelieve once more, and then grow ®%^j^^%j^^A^^ 
stubborn in their denial of the truth, will not 
find protection from Allah nor the straight 

(138) O Rasool! Announce to the ^{0&Ufelt*5#ljS 
munafiqeen that a very severe chastisement "" ' '" 
awaits them. 

(139) Do those who take for friends ifi yJ ,, ^ gtf g£] &$$ && 
kuffar instead of mommeen seek power and w " , f-w , •• > ^J,, \.,,* > w 

4 - An-Nisa' (Women) C*3 * ^*^ t>^^ - *- 

prestige from them? Tell them that all power 
and prestige comes from Allah and can be 
had by adherence to His laws, 

(140) Leave aside friendship with the &^U j^| ^| ^£ $ & 
h&r. It has already been commanded to ^ ..V,^- ^ ^-.(iqM-.' 
you in the Book that if you hear Allah s laws ^^- <4 I**** if*- j,&* lj jouj 33 lg£ I j#^is 
being rejected and scoffed at, do not sit in :^g£^| * £&|*| ^ifefijll *SjS 
such company until it changes its discourse. ^*^ J ^-^ f ' - ^ " M ***<"''*' 
If you do not do so, you will be reckoned as ©^^je^j? 4 
one of them. Allah will surely gather 

together all munafiqmn and kuffar in hel]. 

(141) The munafiqem (hypocrites) wait ^\%^\^J^^^^^^%Q^ 
. and watch about you. If victory is granted to ** ' '* U *"' ^f r ^"^^ * ^ V 
you, they say to you, Were we not with s^^jei) ijJ« V*-^J cri^MJ Uv tDi J V**c^ 
.you?" and if success falls to the lot of the / tf ^ ^ j^g v" £j) £s *gg' *£ 
•unbelievers (K^, they say to them, "Did ^ ^^ ^~ ^^ ^ J *^ J ^ 

^^^^ajQiaija^ 4 ^ 

we not encourage you to attack the believers 
and protect you from them?" Tell them that 
Allah will judge between you on the Day of 
Reckoning. Never will Allah allow the 
unbelievers the upper hand over the 

(142) They adopt two-faced tactics 
towards Allah's system 
themselves into thinking that 
deceiving Allah. In fact, they are deceiving 
themselves (2:9). When they join the 
assembly of sala^ they do so grudgingly. They 
ignore the purpose of sa/a, paying attention 
only to its formal aspect in order to be seen 
by others (2:54, 107:4-7). 

(143) They belong sincerely neither to » «v l *r<{t \\X^ WS htf'fLii *** ** <"><l 
one P 4not to the other but hover like a fly «*•« V&» & * * S > & ? '<& ^ f ^ 
between the two. Those who discard the ©3^^J^fIr^^(J^« 
path shown by Allah will never find a way. 

(144) OJamat-uMomnevA Befriend only ,, ^ ^ gjfa ,^g <j gjj gjj, @ 

the mommeen and not the kafinm. If you *** r , jr^T* ^-J > v^- < ^o »** 

befriend the latter, this action alone will be ©u^l^^J^^! 
sufficient as evidence against you. 

(145-146) The munafiqeen will surely be in 
the lowest depths of jahannam 
will find no helpers. The exception 

4 - An-Nisa' (Wometi) 

who make amends and hold fast to Allah's -^ ^ ^| jji^^gll^ ^ ^JSj 
laws, adhering to the </#?» sincerely. Only **"' " ' **"" * ['•i.'VM' 

then will they be reckoned amongst you. The ° Ws9 £p '-* ' 

momimen will soon be rewarded abundantly 
by Allah. 

(147) Why should Allah deal out .^^ , A , ,14, .,*»•!• ,£,fs- M ,f ^ #i t ^W 
chastisement to you if you believe in His U^U^ ^ti^jk^^iW* 
laws and adhere to them sincerely? Allah ®W-*if 

knows about every sincere action and 
rewards it 

k „„ ?f ) PubUci2in « .ff , is not ^ ed . by ajfiK'iUttfi j*6»A5J3iai«l 

j^ Allah but it is permissible for one who has ^ - r^p, - 

'been wronged to talk about the injustice sL^L^y 

done to him. Surely Allah is all-hearing, all- 
knowing (as to the intent for such publicity). 

(149) As for good, there is no harm if g~ ^ ^ & v> ^ ,£} f gg jf , 

U^" 'J J^fJ Ul 

you publicize it or conceal it. To be c 

forbearing towards others' shortcomings is a Q '-*^ 

good thing. See how Allah, with all His 
power, is forbearing. 

(150-151) Those who deny Allah and i, '*'\A& *•( "» ',' A"* M ' ,9 %Lfl\\\ H 
His r»W, those who believe in the laws of , „ ^ . ,„ ,,^ .,•,.*, a*v , , ,• 

Allah operating in the outer universe (i.e., the t)' Ui^ Of"3 -^3 U?^i U** ttfJ^i M-w 
laws of nature) but do not believe in the laws g j££ «(£ £^g| i* SijJIS^ «3)i 35 IjjjS . 
given by Him through His nww/ for the ©KlaiElIx ^iQl 

guidance of mankind, and those who accept ^^ ' 

a part of these laws, rejecting the others and 
desire to take a course in between, all of 
them are truly unbelievers. Allah has 
prepared a humiliating chastisement for 

(152) On the other hand, those who •,** ,«„ s< ,*> ut v f A* \»* it i<|,^-,V 
believe in Allah and His ^/andmakeno > -*T ^,^,,^,1^, ^ <,• 
distinction amongst them are momimen. They e W J Li*" 1 *"' U& j ^*-^" '-Ha* J -^ 
will be rewarded by Allah, who is the 

protector and nourisher, 

(153) The Ahl-umtah ^demand that a ^^[^(^^f Jfit^f^ 
ready-made book should be sent to them * ^^fX^/^T.X^,; , ** T.* 
from above. They had made an even greater tj&MjdJib 8j4? dill Ujl Wlii 4Ji u* j£ 1 tfV 
demand of Moses asking him, "Show us ^^'J^K*&&^\ffi%*$h 
Allah visibly." They were so bold in making * r/, t &*** ■ ** p.ii'e <ui » < 
such a demand but so weak that they were ^^ ^^ '• J " icr 
terrified even of the thundering noise of the 

4 - An-Nisa r (Women) 


*L^JI VJjr* - t 

earthquake (2:55,7:155), 

They deified a calf after they had 
received clear guidance from Allah, But even 
thereafter Allah was forbearing towards 
them and conferred unquestioned authority 
upon Moses. 

(154) They were afterwards given 
security by being placed in a valley with a 
mountain protecting them from the back, A 
covenant was taken from them to enter the 
city submissively (2:63) and also not to 

^transgress the prohibitions imposed in 
^relation to the Sabbath (2:65). This was a 
very firm covenant taken from them. 

(155) They violated their covenant, 
denied the laws of Allah, murdered their 
anbiya unjustly and professed boastfully that 
their hearts were sealed and nothing new 
would enter them. The seal upon their hearts 
was the result of their wrong-doings and 
now they do not profess eiman but for a few 
of them. 

(156-157) They charged Mary with a 
grave calumny They boasted that they had 
murdered Jesus, son of Mary, Rasoo/ of 
Allah, although the fact is that they neither 
murdered him nor crucified him, What they 
took for reality was merely something which 
appeared to them as such, 

On the other hand, those who differ 
from Jews (i,e>, Christians) are also in doubt 
about the matter. Their knowledge is no 
more than surmise- It is certain that they (i.e^ 
Jews) did not murder Jesus. 

(158) The Jews say that by crucifying 
him they had inflicted a degrading death 
upon him. Allah has raised Jesus very high in 
His ranks. He had power enough to protect 
Jesus from his enemies and He did so with 
great sagacity (3:54) . 

(159) The Christians are so firm in their 
belief that each one confesses before his 
death that Jesus was crucified and atoned for 


4 - An-Nisa 1 (Women) ^P^X *LUI *>>" - *■ 

their sins. On the Day of Reckoning, Jesus 
himself will bear witness against them 

(160-161) Due to the wrong-doings of g ^ ^ ^ ^ % ^ ^ ^ ^ 
the Jews, they were forbidden to partake of ^y^/Z^^SJ h ?V.>7T7J 
what was lawful earlier (6: 1 47) . <^ W ^j wylo***- '5 ©Ijs4> *n Osssr 1 (j*^!^ 

Their wrong-doings included 0^i^^ii^^W^3^U#5 



obstructing many from following the path 
of Allah, taking riba (usury) although it was 
forbidden and devouring others' property 
unlawfully. Allah has prepared a grievous 
torment for unbelievers amongst them. 

(162) Amongst them, however, there are ^ ^ ;ft> • ^ \? , ** i*\\*> *-" ! ft i ^ *! m> rt 
people who acquire true knowledge and ^Tl ", >iT* ^T^^. *t 

then believe in what has been sent down to ^-> J| UJ^J BjJuuaJ! uijtA^j *^M u* Ltfl wj 

> you, O Rstsoo/ and what was revealed earlier, ^(^^ l^-t^j|^ ^T^yt^£JtS^^ 6^?KJ1j 
and cooperate in establishing the order of 
sala and %aka. They really believe in Allah and 
the hereafter and to them We will give a great 

(163-164) {Islam is not a new **) We Hfrtf&Q&rf JfejCfitffelS 
have, O Rasool sent Revelation to you as We ^^ J tV-tw ^-?s- j « r us. -*=-j ^ <-w v*^j w„ 

sent it to Noah and the anbiya after him, e.g., v!*?' J (>fcj J?v-»iHj C"jS«jj CtHj Us^IjJ^^IoI 

Abraham, Ishmael, Isaac, Jacob and their Jj ^ ngj Jj£ £jj|j *£#£ ££j J^ 

progeny, Jesus, Job, Jonah, Aaron and ^i-fe^.,** >*>«■; v=f v V" 'I* » 'i,^ s# » '» ' 

Solomon, and We gave Zaboor (Psalms) to 4ii, ^ 6 -» 4^*^.^ ^JJ d*^ ^l^**" 

David. We have sent similar revelations to ©Qfij^jii 
the anbiya mentioned to you earlier including 
Moses, as well as to those who have not been 
mentioned specifically; 

(165) The mission of the msul was to *>*'*&&* i\ -t> k,. sM>$*\ -" .*?*> • > ""'d'* 
give people tidings to the effect that if they ** ** ^ & U*UJ v£> ^^ **& ^ 
adhered to Allah's laws they would lead a &l^\^^\£b^^^\ 
blissful life and to warn them that if they did 

not do so they would lead a life of 
degradation and ruin. The rusulwtte sent so 
that people would not say that they had not 
been told by Allah how they should lead their 
lives. None should have a plea against Allah 
after clear guidance had been given to them 
through rusul Allah is indeed almighty, wise, 

(166) Allah bears witness to the truth of yjv ^ $$ ^ tfX ^ V&&\ JS 
what, out of His Own wisdom, has been ^* 3 ^^ >! ~' u>l ? ^ ^ 

4 - An-Nisa' (Women) ^ZlJ *L«iil \>Jr^ - *• 

sent down to you O Rasool, and the malaika 
(i.e., the magnificent system prevailing in the 
universe) also bear witness to that effect. 
Allah is sufficient as a witness. 

(167) Those who do not believe in the .*, s&\* ,A< *< 1, i» ' »'i»t "v^'^^tx 
revelation and create obstructions in the way ~ " ^ 

of Allah, assuredly go far astray. 

(168-169) Those who reject Allah's kws ^^ f ^^ ^ ^ gjj ggv^, & 

and perpetrate^ will not find protection "TlT ,&»f*&>.,K o <*" «U,«tf 1 
from Allah nor the straight path to the ^JP^kuS, UIU$U^j^at^3i e 4fcr 
destination prescribed by Him. The path ©j^j 

> which they follow will lead them to hell 

'where they will abide for a long time; indeed, 

. it is easy according to the law oiMukafat 

(170) O Mankind! Now that a Rom/has g£ gjjjjjgtf ^ *fy ££$1 J#£ ^ JS C$5 
come to you bearing truth from your Kabb, - * * (| - ' ~ ~ 

■ believe in him, it will be good for you. But if <U)I U&J uffj^Tj o>*~» Q \* & &)? ^ ub -AJ 

you do not believe, mark that no harm will be e ^> £s£ 
done to Allah. The entire universe is busy in 
carrying out Allah's plan which is based on 
knowledge and wisdom. 

(171) O Ahl-ul-Kitab do not exceed the ^p$\&$^%]^*0§J&ffi 
limits prescribed by your dm [lc, keep ^ \X'''m*V'V>' i\ */>""" »* /v >l/\\ 
everyone in his proper place (5:77)]. Speak Mj* 6\H^\ **£* W 0**jM>* vt\<S& t%*>\ 
nothing but the truth about Allah. The f^^^^f^^Mi^^r^ 
Messiah, Jesus son of Mary, is nothing but a . j, ^ ^ g,^ , ^ * jjj jj, ^ {j Jj^ 
r<ir<W from Allah who was raised according v t . . , ^ " ' p ' ( ( * 
to Allah's law which was conveyed to Mary. ©S^V A <-#^' 4 «J ^^' 
His teachings were based upon revelation 
which was the source of his strength. So you 

believe in Allah and His rusul, including 
Jesus, and do not believe in the Trinity. If you 
refrain from believing in the latter it will be 
good for you. Bear in mind that Allah is the 
only authority, far above the concept of 
having a son (as already stated 2:116). The 
entire universe is busy in accomplishing His 

plan and He is sufficient as a guardian. , , ^ yjjj, f k )<'>$> \ %£) <$$ £f 

(172-173) You deify Jesus and the f ^T4^n^^^'^ 
malaika but neither of them disdain to be Wie^^J^jt^j^JlSa^c/'^^a'J 
Allah's servants. Allah will gather all those ^^^&£i j£$ ^| |j£j |]5l #$ 
who are arrogant and disdain to be His ^fc^\>^r^\QMP^ 
servants. But to those who believe in Him ^lu^^y^jjf^jj v-y ^ 

4 - Aii-Nisa' (Women) 


- I at J Jf > tf J }»~ *- _ i. 

and act according to His laws, He -will give 
compensation in full and much more out of 
His bounty. However, those who have been 
disdainful and stiff-necked will face a 
grievous chastisement and find no helper or 
friend besides Allah. 

(174-175) O Mankind! Allah has sent to 
you a manifest light (the Quran) which is a 
clear proof of the truth of His laws. Allah 
will admit those who believe in Him and 
hold fast to His laws, to His rahma and 
blessings and will show them the path which 
leads to His blessings. 

(176) At the beginning of this mrah 
(chapter) instructions were given regarding 
the distribution of inheritance of a deceased 
who leaves no children but has brothers, 
sisters and parents (4:1 2). The inheritance of 
a deceased who leaves neither children nor 
parents should be distributed as follows: 

1 . Should the deceased be a man having 
only one sister, she will have one-half of the 

2. Should the deceased be a woman, her 
brother shall be her sole heir 

3. Should the deceased be a man having 
two (or more) sisters, they will together have 
two-thirds of the inheritance (4:1 1) 

4. If there are several brothers and 
sisters, distribution should be made 
according to the law that the share of a male 
is twice that of a female 

Allah has made these laws clear to you so 
that you may not err. Allah knows all things. 

- $ j® t* 

5 - Al-Maidah (The Repast) £l73j VjtUl \>jr~ - ° 

Surah 5: Al-Maidah > M i»/ y j, , 

(The Repast) ^Jy-jM-ri 

(1) O JUMMta* observe the ^Bft^^f^,^g$B& 

restrictions imposed on you by Allah , ^iy^T^ ' ^^"^ J ^^ u: ^'*» 

carefully. He has made animals which graze, ®i^ l^Ak 4it^| i ^^^^3t j#SfcjJgE JS 

lawful for you as food, excepting those for 

which instructions were given separately 

(2:173, 5:3). If you are on pilgrimage, do not 

hunt these animals. Verily, Allah ordains 

what He deems proper. 

(2) Do not profane (i) the symbols <, * ^ a* • .^ji •> «u a* i , •'P ' i ft *• A, \," 1 » > A \'$r 
, designed by Allah p : 158) and fiQAe sacred ^^^>^fi^U^\i&, 

<*m> months during which it is prohibited to wage -*# W* 3-*s (J3**fc; jil>l «*JI u&st jj ju 3*)1 }.» 
4* wars. The animals which pilgrims take for $£ $& j& £ % ^jSCLiBjail ISJJ ^liijj 
A their use must be protected (22:28, 22:36). „ j, f> ,, M ^ '„,, f f rJ ,, , ~ 4 , 
^ Those who go for pilgrimage must not be ill- ^ ^ ^ / *^ ul^^l^ 1 t^>J^ 

treated so that they may be in a position to il&^Sil ^""gliiife^'l $ l&Ei^^S 

seek the bounties of their sustainer and His \C \\ ?* ' 

accord and discuss their programmes and ' ' "" 

plans peacefully. When Hdjjis over, you may 

resort to hunting again. In Makkah you will 

meet those who inflicted great hardships on 

you for a long time, even obstructing your 

entry to the Ka'bah. Now you have 

overcome them but the feeling of revenge 

should not prevent you from doing justice to 

them and should not induce you to indulge 

in excesses (5:8). Cooperate with one 

another in matters dealing with the welfare 

of humanity. Adhere to the laws of Allah. 

Let the action of your enemies be judged by 

the law oiMukafat. 

(3) Allah has declared the following to i , ,•, **,, ,. ? j, ,,*, ,t. *&*>'* m*> , * m , 

be haram (prohibited) (2:173): ~ H$*M J* 1 Uj^L^ijJIj ^*JI A^ *-y» 

carrion C4?3C!^SCaflC*a^Bfia^43SS3c 

flowing blood (6:146) jjj! ijfa gygj *fc ^ g ;y gv Jgjj 

thefleshof swine 3f<i , „ ^ , ^ < „; - " 

that which has been dedicated to ***** ^* **&* & ^ <**>' U#>*M ^ 
someone other than Allah $& $& £3% J&3 jS ^Ct iflt V^lj 

that which has been killed by strangling >j^%i^ft^\$^£^%^Z 
orbybeinggored " ' " * n ~ WW^ 

that which has been partly eaten by a ©^iS-jj^^'ui? -yQl 

5 - Al-Maidah (The Repast) JLEiJ SjtfLJ) %>Jr~ - 6 

wild beast unless you have slaughtered it 

properly before its death 

that which has been sacrificed on altars 

that which has been apportioned by 

means of divining arrows (a 

superstitious custom amongst the 

mushrikeen at that time), as such things 

would take you away from the right path. 

However, if one is faced with a situation 

when he can find nothing else to eat except 

the above, and his life is threatened, then he 

can partake of what has been declared haram 

r provided he is driven to it by starvation and 

k not out of greed or the desire to violate the 

r divine laws (2:1 73) . 

Your adversaries who had rejected your 
deen have now given up hope of reaching any 
compromise with you. They will confront 
you openly now* Do not be afraid of them. 
Your ascendancy over them has been 
completely established and thus Allah has 
bestowed His full blessings upon you and 
Islam has been assigned for you, as your deen 7 
so there is no need for fear or compromise. 
You should only fear the consequences of 
disobeying Allah's laws. And most certainly 
Allah is the protector and the Raheem, 

(4) People ask you, O Rasool, what is ^ K^^^^t^^^fT^l^ „ 
made lawful for them. Tell them that, except - „ v ^ * -.<*, ^ ' v , y? ^ j^ ^ , I 
what is haram, all pleasant things are halal W4 G* 5 ^^ U* sjV*±£ ufe&* rJ&\ u* 
(permissible). You can also eat the flesh of Jo^i 3il 5>i ■'"iiil l^C "^^pEr ^tji-^l U^j^G-^SSEfc <2?^-*T 
animals seized by your beasts of prey that ^ r^ ji 
you have trained by means of the capability " v 
given to you by Allah. You must pronounce 

the name of Allah over these animals and 
thus take good care of the laws of Allah 
Who is swift in reckoning. 

(5) To reiterate: Excepting that which ^ ^ ^ Q&%fe ^ijS Q^'JR 
has been declared to be haram, you may , ;,.' ,, „„> _ yt <> ,Y>\"\ ' * 'ff 
partake of everything else which is good and <**#W ' W* m* *^ I J j*V 0* j** W* j >W 
pleasant for you. Also lawful for you is the &^|fyiSJ| & u$l j#f Q$ & j\^% 
food prepared by those who were given the , s, ± i - » i"? • f & ** . ♦ ? '■>< ** K c j>»» f 
Book (provided it docs not contain that <*» ^^}'^?^fA 


5 - Al-Maidah (The Repast) IL 175 T ftJtfLJI ^>*— - ° 

which is prohibited to you and if they also 
partake of your food). 

Chaste and momin women are lawful for 
you in marriage and also chaste women from 
amongst the people who were given the 
Book before you, provided you give them 
their dower and marry them for the purpose 
of leading a conjugal life and not for the 
mere satisfaction of your lust. Do not have a 
secret relationship with them (4:25). Those 
who do so exchange deen for kufn AJJ their 
actions are rendered waste and in the 
hereafter they will be the losers* 

(6) O }amai-ul-Moffiimen, at the time of 3 \s> 3 *, *j >r< „ \ tu -r, ,j*£ ^ &*} s> * tssf r 
T salat wash your faces and your hands and <™* ,^^lz l^,ph 

J^ arms up to the elbows and pass your (wet) (^^yU^jljJXjJM'^* fl 'j^-*'' uUE^Ju 
^ hands lightly over you* head and wash your £ $p$ $&*$$%$> v l^£g %%%$> 
feet up to the ankles. Ifyouhave cohabited ^f^fr^^^^^ 
with your wives, then take a full bath t If you ^" >wij^>:>u t w J *^ji^*f^>^^> 
cannot wash yourself due to sickness when ajlt j^j U L ^^^b^^?-^ IjJ^dli \Jb ljJ*o 
water is harmful to you or when you are on a i^ J^g jg^fl ^J ^ ^ ^ J@£ ^ 
journey or have returned from the call of " '"' ' * • »'?<£ ^^jf^ 

nature or have touched a woman, and water °ujj^A-W>4^ 

is not available, you can cleanse yourselves 
by using soil and wiping your hands and face 

Allah does not want to impose hardship 
upon you. His intention is only to keep you 
in a clean state so that He can bestow the full 
measure of His blessings upon you and so 
that your efforts may fructify 

(7) Keep in mind the blessings bestowed ^ • ,*« ? . ^ s fe K , * «i>, „ ,*jp i , >*. ,^ K 
onyoubyAllahandthecovcnantmadewith W-^*l ^ ,J ^^ 
Him by you, saying, £f We have heard and we ©jjj^ill ot jj^llf auI <j} ^alil jjfljtj J LsL£ 
will obey" Therefore, fulfil your covenant by 
adhering to the laws of Allah. Allah's law of 
Mukafatis aware even of what is harboured 
within you. 

(8) OJamat-ul-Momneen always stand up <y ^ -jvv, ^ ^ ^^j ^ ^ 
for justice in the cause of Allah. Let not ^ ,J^^^\ * ^7^/t, , ^**7Z 
others 1 enmity towards you make you deviate Oj^J 4^ >* av*! ^V*" 3l ur^£ iksjic^ 
from the path of justice. Always, and in all ®u^Kt!j£%\&/M !$J 
circumstances, act jusdy. This is akin to 

5 - Al-Maidah (The Repast) £ue% *JtfUI \>jr- - ° 

taqwa. Always adhere to the laws of Allah 
Who is aware of all that you do. 

h2SiAJaheem shall be the abode of those who 

reject Allah's laws outfight and those who 

profess to believe in them but whose 

profession is belied by their actions. 

(11) O Jamat-ul-Momineen, recollect the iV* »f*^cft ffW l !<-•*■ i**f?n *'\ " fa' At 

blessings which Allah showed to you when a ^?}% «f£f? r^ttQ 
^Y^ certain people were bent upon acting high- ^ dS ^' t^tS G JXL& Jo4l^\ lj5j Mi^\ j^\ 
Offhandedly towards you. He restrained their ©?i£*s3i j^23i 

^ hands. Therefore, you should adhere to 

Allah's laws and repose your trust in Him, 
Jk^ (12) Allah had taken a covenant from the *** ^L ?** y*^^* W\ *** &[+* y1 t^'i *""0 
^Bani-hrael and had raised twelve leaders ^„^^ t ^p%fTT^]^i 

(guardians) from amongst them. Allah had Sj^l^li sA-^i**) cjJ l jSL* ^j. 2b1 QSj ^ui 

assured them that if they established the ^S^^%%\^%YJ&%^J^i 

order of sala and %aka, had faith in Allah's *# "U>\kiy>< > , * i.' t vr *&M'fr}' 

rusul supporting their mission, and gave a - ^ J* Wtt*(J^^A*W^Jk 

loan to Allah for humanity's betterment, ©(i^^L^^^c^^i* 

then He would certainly be with them, 

remove their weaknesses and admit them 

into gardens wherein streams flow. But 

whoever turns back after this, will drift from 

the path of prosperity in life. 

(13) When the Barn-Israel breached the *£/> *£* I **/,\l r\"* >ii-*T ,«^ > »" w T 
covenant, they deprived themselves of the U ff <^^> U**3 (^ *&**& U# A 
blessings of Allah and their hearts were &0\3f3\\&fyfcffi*^$&^*¥ 
hardened (2:74). They tampered with the llfil^li^^Bi&^^Ufe^i? 
phraseology of divine revelation and even ' " "" " ^ ,f\ t t 
put aside a portion of their commandments. s C&5*v' 9£ 
They will continue to indulge in similar 
activities and you will always discover deceit 
in them except for a few of them. So forbear 
and overlook. Allah likes those who lead a 
balanced life. 

(14) That was about the Jews. From ,.#?[;;., [fr* \>"?i* *&>**'< jr^farfK''-^' s 
those who call themselves the Nasarenes, ,*%„}^?y}^ 
We had also taken a similar covenant. But *4^j i ?^U5w!>^^G25j^t^fe\3>U l '*f3i 
they neglected a part of what was ordained. eu^ljKii&IJJS 
They split into sects and their mutual enmity " ' *" 

5 - Al-Maidah (The Repast) £mj ^Xj I \>j~» - 

and spite will be everlasting. It will not be 
long before Allah will let them know the 
actual position of their self-made faith. 

(15-16) O Abl-ul-Kttab, our Rasool has • >>>t ,>>+[s M vJTAft '-" Y'\* >' *W' *£ ' rti 'l 'fr 

come to you to lay open much that you were W**^ U* U^U^LWW» * v*ll>U 

wont to conceal in your scriptures. He will S^yi jV ^ U*^*U JJ *jw c^ 1 fji»Jj <-^XJ! ^ 

overlook many of your shortcomings. A &^jZ^\&'4\'J>,$^&\^J{^ 

light has assuredly come to you from Allah ,^, . , , ' „ '* , ,/: 

i.e., a book of illumination by which He will ®^£— -fcL>*<JU*y*ij ^4^' dl S-*^ 1 
guide those who wish to follow the path of 
peace and complete harmony. He will bring 
them out of darkness into light and direct 
them to the straight path of success and 
prosperity in life. 

(17) Those who deify Messiah, son of ,'< ^ L ^^ ,,. n^,,* , , «*> , t < ,,&,„ 
_Mary, indeed commit huff. O Rasooff Ask ^^ ^* «*' ^ ^ *"»' & '** W' >» ^ 
^ them, "Who could stop Allah if He wished tffcjS? 5t *$! ^« (jTSItfil E£ it £* ii£i 

to destroy the Messiah, son of Maty, his £ ^ ^ ^ fr ^ ^ ; -Z 
mother and all who are on the earth?" All ' < , . ^ ; ' "V ,,J* 

power and authority in the entire universe ©^^(^PlT^j pISjU^ Ufti 

belongs to Allah alone. He creates what He 
wishes and provides a measure for 

(18) Jews and Christians say, "We are the ,« » « '* »i4 j. ^fc ■(> ± t uT* * <* , , a k ,^:, < r>„ 
beloved children of Allah (and ^^^ ^WMfol^C^WsJUv 
notwithstanding what we do, paradise U*V^*s^£ttU5*! &*^&JWQl jS&O} 
belongs to us)." Ask them O Rasool, "Why ^I^J^Kj^lj^^^;^: 
then does Allah punish you from time to 
time for your wrongdoings?" (Even your 
scriptures are replete with accounts of your 
shortcomings and your sufferings.) You are 
not the beloved children of Allah. You are 
like others whom He has created. Both 
forgiveness and punishment are determined 
by Allah's law of Mukafat Allah's authority 
dominates the entire universe. All human 
beings are accountable to Him and will be 
judged according to the law of Mukafat, 

(19) O Abl-ul-Kitab) Our Rasoothas come i * ^ s . •.*->? \* fr> •„-* ^ , , , .k^ ,• i rf.. „ ,f r 
to you at a time when the light kindled by the ^^/f £^^irT p. !r 
previous rusul had become dim and their ^^JS^LKt jS^lS^&ifev&^wt 
teachings were made ineffective, so that you ©2 jS *(V$ <j? J* Si!' 
may not say, "There had come to us no * 

5 - Al-Maidah (The Repast) Tr78^ fcjtiljl *^~ - ° 

bearer of good tidings, nor a Warner/' Now 
a bearer of good tidings and a Warner has 
come to you and, therefore, you have no 
excuse for covering your misdeeds. Allah has 
appointed measures for all things, 

(20) Call to mind the time when Moses j, ^ ^ g. ^J,^ ^ ^ Qg ?, J 
addressed his people, saying, "Remember ' " ' ,^,iv-e a « ,W"V>?f ,ff. 'i" 
the blessings bestowed upon you by Allah, 0*> 9>^ ^^5 *&>* ,.u*fj *^>!^ J** 
by raising anbiya from amongst you and ©y^J!^rf 
making you possessors of power and 
authority and giving you what has never been 
given to any people before (i.e., the privileges 
both of divine guidance and kingdom)," 

(21) He asked them, "O mypeople enter ^)^fJ^\^^^\J^\ji\\^ 
y boldly the land which Allah has assigned to x , , ^t&% S(V>\ 
^you and do not turn back lest you be the o&LpP-'x&MjjJu*- 


(22) They said to Moses, "Therein live ^ ^ ^g j ^ ^ ^ *, ^ ^ 
people who are most powerful and ' ,^ r ^ ,,, tf , ^^ ,, r 
oppressive. Surely we will not enter that land ©u*^b Ott Ife l*>^ u« ^ l^j* 
till they are out of it. If they leave, we will 
certainly enter it," 

(23) Thereupon two men from amongst ^^^'^(^Q^&^ffi , 

them who feared to disobey Allah's Jaws ,*»*•,. &&*>< u ^\y t *\\ M[< '»'£!? ' \<\< * ' Hi &t» 
and whom Alkh had favoured with His ^d&*i*&>^^**-^f*^ 
blessings, said, "Why do you feel so weak ©lAfeS* 3 A^ 

and timid? Rush into the city through its *^ 

gate. Once you have done that, you will be 
victorious. You should trust in Allah if you 
truly believe in Him." 

(24) They said "O Moses! Never shall ^ ^ £. ^ ^^ ^ | ^ ^ 
we enter the land while they are there. If you • ^ ' • . * A [•* > fs - r« ^ij,^ 
are so confident about Allah's h elp, you and &v*J** u$A ty.%\& dXjj 

your I^f££ can go and fight with them. We 
will wait and see." 

(25) Grieved by their attitude, Moses J$\Q£\£ffig%^$$fflfy$Zi& 
exclaimed, "My Rabbi I have no control over ' " ,,_ ,? 
anyone except myself and my brother. You *twr™ 
should decide between the two of us and 
these unruly people." % \j*j9 <i C&i "^ (I&*jle#t ~<&j£ l$S 0^ 

(26) Thereupon Allah said, "Let this &<3MU$I (?J& 

(1 ) Pr ob ably the se two men were Mo ses and Aaro n. 

(2) Rabb al so means elder br o ther. 

5 - Al-Maidah (The Repast) JjjvJ ^ U , % _ ., 

land be forbidden to them for forty years. 
They shall wander in the wilderness in utter 
distraction. Since this is the outcome of their 
own doings, you should not grieve for 

(27-29) (Isaac and Ishmael were 
■thers. At first nabuwwa (prophethood) 
xv.aained within the descendants of Isaac, u^-tiwiu^ cyaajju /^i^U^Vj^aJv^I 
Thereafter, however, it was bestowed upon J^ $fc $% £% g, £& ^«££J| £& 
Ishmael's descendant (i.e., Muhammad ^ 'fTV ?%. , Y ^^^T, 
(pruh), and the Jews were very envious of ^ J&'OI^^^'sJj «"»«-*>! £jj til»34Jlt4£ 
this). To illustrate the results of envy, Allah ifif ^ *M tjtf & £<j§ &$£ ^L f ]3 
relates to them, in due form, the story of the ' " * Z . ,u 

two sons of Adam (t.e., two persons) . Each 
of them made an offering to Allah. The 
offering of one of them was accepted, and 
^that of the other was not. Thereupon, the 

one whose offering was rejected said to the 
| other out of anger and spite, "I will surely kill 

you." The other replied, "(I have done 

nothing against you that you should kill me) 

Allah accepts offering from the muttaqeen. 

You may stretch forth your hand to kill me 

but I will not do anything. I am very much 

afraid of disobeying Allah's laws. It may, 

however, come about that in defending 

myself I may cause some harm to you. You 

will be responsible both for your intention to 

kill me and the injury you might receive at my 

hands. You will be the dweller oijahannam. 

This is the recompense of %alimem 


(30) (Despite what his brother said) Cain • * , ?, • „,&«*** , > ^, € t ,^,* a „+«, 

made up his mind to slay his brother and s U^^^Uto^TJ*^Mc*£s 

indeed did so and thus became one of the 


■ happened that he saw a raven scratching 

the earth. This made him think that the raven ^ * Mt * *gjfc q *+.< 

was suggesting to him that he should have UW./ U*^ (£ 
covered his brother's fault instead of killing 

(3) Called Cain and Abel in the Torah 

5 - Al-Maidah (The Repast) T™$ fcJtfLJI %>jr~ - ° 

him. When this dawned upon him he 
became extremely ashamed of himself- 

(32) Unjust murder is such a heinous «^$$&'^\-$ffi£i^^& 
crime that We laid down for the Bam-Israe/ ;? g a „ ' ^ # ., , ^ 

that if one kills another except as a Ul^li^j l*f o-Ull J»\^uffj^t}*Lajlus« 
punishment for murder or for spreading yljJ'^i^LS^j^^t^^^^S&tO^ 
disorder in the land it shall be as if he has ©S^^u^^^ife^ 

killed all mankind. On the other hand > if one 
saves the life of a single person it shall be as 
if he has saved the lives of all mankind. 

Our raWcame with instructions as clear 
as this but the majority of the people 
continued to commit excesses. 

(33-34) The retribution for those who ^^^(ff^^^^^Q^^ 
are against the divine system and go about ^ " , # -^ ^ 

spreading disorder in the land, is execution, jl ^ U^rfWj-^' ^ J '^ Ji ^ W» 

crucifixion, physical restraint™ and |i!s)l iii^J C^ 4 55*-^ ^ \j2j^t>*fa 

banishment from the country. This is their *^ |£ jjg ^f Jj£ ^ #6 £SjS 5} ®%^ v'd* 

punishment and disgrace in this world and in t » » ^ « *?£ <L i tf f gfcg 
the hereafter they will have even greater 
chastisement. If they surrender and repent 
before they are overpowered, they may 
secure Allah's protection and rahmct. 

(35) O Jamat-ul-Mommeen, adhere to * g^j gwj 4 5*2^ &1 lj£l l£l _.., 

Allah's laws and try to secure a high rank in -.—'..- ^ - ^ 

His eyes. For this you should strive hard in 
the cause of Allah. This is how you will be 
successful in your efforts. 

(36-37) Those who oppose the divine j£ j&J g£ ^ 4 £^ g^ ^^1 & ] 
order will not be able to protect themselves ,*, " t9 Z\*t v " u * i*' > \>""\ 
from torment on the day of reckoning even X&i ^U&^ l*& ^ V 1 ^ V* H ] J>^ 
if they possessed all the treasures of the yjjyijjii tJj J3l U* lj*^u/f&^°jSll£Ut 
world twice over and offered it as ransom, «^il11 ^ J tiL 

since this ransom would not be accepted, tor 
a grievous suffering awaits them. No matter 
how much they want to flee homjahanttam, 
they will not be able to do so - a long lasting 
sufferingawaitsthem. ~ - $ff Q^ ^gf \%J £&}{{ ^ &&S 

(38-39) As to a thief, man or woman, ^ , f * ,? ^ ^,/j „& „, , ,\ y, k a , 
such restrictions should be imposed on them 0S* M-» ' J *** s* U*** c^ W ^J*" J Jf ' 
which render them incapable of committing eXs-j 3^ ^ <5! ^^Jt v& <flll 

(4) Theliteta) meaning of the textis "to cut theit hands and feet." 

5 - Al^Maidah (The Repast) y 81 j[ £jtf Ul %>jr* - ° 

such a crime . If they feel regret and make 
amends thereafter and the authority 
concerned is satisfied that they can be 
reclaimed^ the divine order shall take steps to 
protect them and make provision for their 
nourishment (till they are capable of earning 
on their own), and they may be forgiven. 

(40) Do you not know that Allah has the X't * ^ * * ** ± ■ <V ^ £\\ * 1 1 9 *1 v l i tf < *<*& ><< 
highest authority in the entire universe? He " * " , ^ ^~-^ 
has appointed laws for punishment and ^^^^lPlT^Ij *^l«j£*!j 
forgiveness according to the measures He 

has devised 

(41) O RasooL let not those people cause s* A > »f5i i y*j f^ -*** A *\****a *i**"iiK£fT 
■you grief who tun headlong Tow^ds A* ^ *^ 4 ^W 4*3 Jrf! 1*1 

(denial of the truth). They ate (i) those who ^ <J^' t£* jH&« t^S 1 jJj^'j 9 ^ W '>« 

profess to be believers but, in fact, are not, J^l^^^^^'^l^l^^^^lj^]^ 

' and (ii) from amongst the Jews. They come ,*&* 9 < , ,• , ,*** ,< i 9 *Ja , , , a#> , " .•• ,•„ 

to you so that on going back to their ^^^^^^uiuM *-*^^-U* 

compantons they may com lies. They pervert ^i c^ aj l£A1J ^^u 4^3 *iil jyi e/*j LsuJ^u 

the words of their scriptutes and say to their *,3S*e55JJ ti^^-iSttiB^lSl iT^^^Si^! ellit 

followers, "If the believers give you .y,,//^^^ 

something like this you should accept it, and e ^^ ^ ^ 5^' ^J 

otherwise be wary of it." None will be able 
to save those who create fitna (mischief), 
from Allah's chastisement. These people do 
not want their hearts to be purified. For 
them there is disgrace in this world and great 
chastisement in the hereafter. 

(42) To reiterate: The jews listen to you ^jjyj ^ . g ,^y -^ jft ^ : 
only to coin hes. They devour that which is J 1 -***-***" w* u* v*-* uj« i v^-y uj»*" 
unlawful. Their religious leaders have the <jjj ^s» <^li^*} sir 8 j^^ u*^* uyj jrffr lPjM 
authority to decide their disputes but they ©0^)^^^^^^^ 
adopt a very cunning technique - if they 

want to favour a person and feel that 
judgement according to Muslim law will be 
favourable to them, they advise him to go to 

O Rasool! They come to you for 
judgement. It is up to you to take up their 
case or decline to interfere. If you decline, it 

(5) The literal meaning of the text is "cutting off the hands." When the divine order of Rdbubrffa is 
established, every person will be guaranteed the means of livelihood. If anyone commits a theft under such 
circum stance s> he deserves the highest punishment. Those who commit crime due to psychological 
abnormality will get treatment, not punishment (see also 1 2:31) . 

5 - Al-Maidali (The Repast) J^T SjtfUl %>jr~ - ° 

will do you no harm, but if you judge 
between them, judge justly. Allah likes those 
who judge fairly. 

(43) It is surprising that they come to ,&?# i |*W \**. t ^,*s* , ,**#* <<>?, 
you for judgement, when they have the ^^^^^^^U^J^**-*^ 
To rah with them and they profess that it ©U^iJj^jiUj^i^j 
contains Allah's commandments. They turn 
away from the Torah. The truth is that they 
do not really believe in anything - leave aside 
their own book. 

(44) The fact is that We had sent them „, * , ,,<*. v ,k, ftf , f „ # ^ ^ „,,„& 
4^ the Torah which contained guidance and <WU*^>< j4 jj L$J* Lfa5 *UP ^» cl 

"light. Their a%fl who surrendered to s^B^^^ftu^5Bll^lj3^T 
Allah's laws used to settle their disputes \^f 3 ^\^W0<^^^^\ 
according to it. The rabbis and guardians of „ ^ n ^^ ^ ,« ,^ ^> Wf A 
law who were vested with the responsibility -•* ^^ *"' U>' W -« -* ^J ^ ^ W 
of safeguarding Allah's revelation and who 0yj>ftfil 

also bore witness to its truth, did likewise. So, 
O Jews! Fear none except Me and do not 
barter My injunctions for a paltry price. 

Mark this: Those who do not decide 
their affairs according to what Allah has 
revealed - they are the ones who in fact are 
the kaftreen. 

(45) In that book (the Torah) We had -r*j K »"V ■"'L^ wii 'tfi, ' <fa ■> , ^ K'^ % 
laid down the law for them, "life for life, eye ^f J ff^C U^U^ W I ^^ W J ^ 
for eye, nose for nose, ear for ear and tooth ii^ i u*^fjL^^ y ^y(i^'jgi^w^5^^\ f 
for tooth, and for other injuries like for like. £ ^%%Zi%^3^?^k%^0^ 
If the injured person foregoes retaliation out * ' • »'i iU 
of kindliness, this will serve as atonement ©{j.*^' 
for the criminal's wrongdoing. As for the 
judges they should remember, "Those who 
do not judge according to what Allah has 
revealed are, in fact the ^alimeen" 

(46) We sent Jesus, son of Mary, in the • *•• ^mm „*>,,*, », -*, , K * % r^^ 
line of the anbiya of the WW to ^^^,^^^ff*?^?-? 
confirm that which was already in the Torah. £y Cj bgL*>»j ^ j <JjJ> j^j 04f ^ 4!Jy £ ""ikj^ 
We gave him the Injeel, which also contained ®GM%&d&3l$}&&>* 
guidance and light and confirmed the 
teachings of the Torah. To reiterate: The 
Injeel (the Bible) contained guidance and 
light and confirmed the teachings of the 
Torah but the guidance and good counsel 

5 -Al-Maidah (The Repast) 4- 183 j. iJjLJI \>Jr~ - ° 


contained in it was beneficial only for those 
who cared to adhere to Allah's Jaws. 

(47) The followers of the Injeel (the 
Bible) were asked to administer justice ^ ^ 
according to th at book and were warned that <£(jjL-il!^j> dJjS t&l 
those who do not decide their affairs by what 
Allah has revealed are indeed, the fasiqem 

(48) O Rasool, likewise We have sent jr^ • ,^ />/;>T[|f,/j ^r ^if?.. ^i*<.^w^ 
you a book based on truth. It validates and ^'^^7 /^ ^ V^ ^ I f,' 
subsumes the true teachings of the earlier U^jei> W * ^i 3 31 *ulil 05T ^^SSL«&5 ^Jb ££0^^ 
books. You should judge between them ^^%^^^^^^\Qfi^ 
according to what Allah has revealed and do & *>„ ,vi jt£ ,. ,*Jf^ ^ ry ^ ^ * w >**■** /. 
not follow their desires which make you ^^Jl ^^jWwjWjVI^^I 
deviate from the truth. You might ask 4li ^SjjT t^ ^33j^3 ^^ ^oi*?:J^ ^i^ t5| ^<^>jS^t 
yourself when Allah's guidance sent to all k*d\& 
the attbiya was the same (and differences 
were created subsequently by their 
followers), why Allah did not compel the 
latter to follow His laws. The answer is that 
doing so would have been against Allah's 
plan according to which freedom of the will 
has been given to human beings. The moral 
responsibility for all actions derives from 
this freedom. Moreover, this gives them the 

greatest incentive to do good deeds, so, O X 

Jamat-ul-Momineen^ be expeditious in doing A^ 

good deeds, the result of which will come ^ 

about according to Allah's law of Mukafat 
When the divine order is established the 
differences and variations created by the 
followers of the earlier ankiya will become 

(49) O Rasool! Judge between them by *< *>* * < * k * *A'z1 **&<& *A i *wt T> »*"" *f* \ <* 
what Allah has revealed L follow not thek i%$^*%??%**^& 
desires. Be on your guard lest they tempt you ^ W^ltSy^^b tiD}dLl J>1U{j^^^3^ij 
away from any of the commandments of ^| £5 \%£ &£ ^jSi u^JlZdi yt 2b I 
Allah. If they turn away from the judgment * " ,,,* w 
you give, they will certainly fall mtojttna for ©(jji-d 
some of their wrongdoings. A good many 
of them ztcfasiqeen. 

(50) Those who tutn away from the £\ pw l* • *>*< **v ^^-^i k]i >ftr< 

;^ ' - ♦ ■ r * - iA ^ U> Jill iji t^l yj waj ^U^ 

judgement you give, in fact wish to revert to ^ — ' * 

5 - Al-Maidah (The Repast) T™£ tf^UI \>Jr^ - ° 

the time of jahiliyyab (ignorance). But the 
true momimm know that there can be no law 
or system better than the one given by Allah, 

(51) The differences between the j^^^J^^lsSi^t! 
momineen, on the one hand, and Jews and ;., ;1 & « ,,<^ ^ ^T'K 

Christians, on the other, have become clear. t*H^ *W<iA .^^^ft^iur 4 .? U^>Uj> 
Therefore, O Jamat-ul-Momineen, do not e^jj^ljuiw 

make them as your allies. Despite the mutual 
enmity between Jews and Christians, they are 
one in their opposition to you. Mark this: 
Whosoever takes them as friends will be 
reckoned as one of them. Certainly the 
\alimeen do not benefit from Allah's 
. guidance. 

(52-53) You will see that the munafiqeen, Jg $%>J& &£$ J>'J*U$ Sj $$ iS% 

whose hearts are diseased, hasten towards 3 ^ ^?f,/\\ ^3& ,<n* "< &W* t >< 

■befriending Jews and Christians. They say fc«^ljlp»Wv CJl^'t^* 9 ***£&%; 

that if they remain aloof from them they will g£f g j$ $£ ©uW^^H^I 5 li>tC jf tft*8 

fall into trouble. The time will soon come ^^^*j^fe&^Q$ffi 
when you will gain victof / over these people - ' ^* "^ < „,*,,,*,*< 

or some other event of His devising may ©U^l^lii^Vi 

take place. Whatever they conceal in their 

hearts will become manifest and they will 

feel regret. At that time the members of the 
Jamat-ul-Momineen will say to one another, 

"These were the people who used to swear 

that they were on our side." Then all the 

efforts of the munafiqeen will be rendered 

waste and they shall be the losers. 

(54) OJamat-ul-Momineen, beware that if *&|^ j^^^^Sg^SKf^tJ^ 

you turn away from Allah's <ken (you should ' w <*..*<•» ifi << -1.< siflr.'v 4&1 

not fancy that it will cause anyharm to Allah, fM & fiW ^^ f*\ ^/^ 

nay - you will in fact harm your own self) . We ^| JJj £$ ^j^tf&i &?% %M J**"* 5 <iJis « 

will replace you by others who will obey Our ' * ®Sf feUiG^^iSS 

laws in preference to everything else in the 

world and the result of their obedience will 

be recompense from Allah. They will act 

with humility towards each other but will be 

firm towards their adversaries. They will 

strive hard in the cause of Allah and will not 

care about what others say. This is a blessing 

from Allah, which He bestows on those who 

wish to have it according to His laws, for 

5 - Al^Maidab (The Repast) L^T VjtfLJf %>Jr<" - ° 

Allah is infinite and all- knowing. 

(55-56) Mark this: Your friends are Allah g ^ ^ gj £j ^ ^j ^,^k {J 
and the lUnM/and ^Jamat-ul-Momineenwho **Z U ?* ^ *T ^ J ,T? 7i^, , 
establish the system of i^ and Zayfed and U^b <U*«lu -uil 0-^ C^J ®Wj^ W > f CWiiJ 
always keep themselves collectively ®t£lJJt^i^lo^ 

submissive to Allah's laws. Those who take 
Allah and His Rasool and the Jamat-ul- 
Mominem for friends, will form a community 
responsible for the enforcement of Allah's 
laws. They will surely gain the upper hand 

(57) The A0r and the yOWJU jy^^^^^BSI^Effi 
joindy scoff at your ^ra?«. Therefore, you y ^ ^^» V- rf/«ftx ,?-V > .ir* iA *>■ 1 
' should not take them as your friends. You iii «&1 !#£ 6 >ytf jUMG j£E? u* v&N W ' ia$l 
. should adhere to Allah's laws if you are true gffl.jSj ffi ' 

' believers. 

(58-59) When you call the momineen to g^j^^^jl^SjjSlSjiillJl jgiBKK 
x«^ these people make it an object of jest r^u^,^ ^^ ,. .rt^-fr^t ^ 
They do not understand that this call is for I^WdI 3M*U*& Jis^t^lijae^^ 
an assembly of those who strive for their ®^^j^%PC&M^3^\C^ 

betterment. O Jamat-ul-Momineen^ ask these 
Ahl-ul-Kitab, if they seek vengeance from 
you for believing in Allah and what was 
revealed to their Rasool as well as to the 
earlier anbiya. Most of them are, indeed, ^^ 

fasiqem. *A? 

(60) Ixt Us tell you that those who lead >^&^\^%£^£ji3$$ 
wretched lives ate the ones who, as a result ^ / . ^ '~ ,, ^ 
of their wrong-doings, deprive themselves e^Ua)! »>-£j j^Jlj a aj*1»#* (>*j ^J*. s-^tj 
of Allah's blessings, incur His wrath, ®(^\j£&Q£W&%$£ : 
degrade their humanity, become objects of 
ridicule and scorn and are subjected to those 
who are most oppressive (2:61 , 65). They are 
in such a wretched position because they 
have strayed far away from the straight path. 

(61) Whenever they come to you they v i**st >< *?s *.ftf \M& \*'\''\x$$\~ **$fy \*V 
say, f< We believe, whereas, the fact is that * - **»&&&{* >f>r 1 K 
they both came and went back as ©(j^lpet^klalllj 
unbelievers. Allah knows well what they 

(62) You will find many of them t ii<> y*'\\* I V ii i • »' f >^ u i*".f j^ 
hastening towards wrong-doing and ^^ ^ ^ y 

excesses and keen on devouring what is 
unlawful. How heinous is all that they do! 


5 - Al-Maidah (The Repast) ^Tl86T Vjtf UJ %}jr™ - 6 

(63) Why do their guardians of law and ^ £j\ ^ £ >fe% <$$\ £g <# 
rabbis abstain from forbidding them to tell " ' **",*'\js&Y '%\±* »£it 
lies and devouring what is unlawful? Instead ©(j-J*^ *> LT? 
of enforcing Allah's laws, they follow their 
self-made laws. How heinous is all that they 

(64) When Allah asks the Jamat-ul- ^%K^^ 3 ^J\^%%k\^^\^% 
Momineen to give financial help for the ■ w Jf^^JT^ -f £.- . V,"^, ,• 
establishment of the Divine Order, the Jews ^ U# U^J fte*Lh£ i&t yu>**** B^j 
say, "Look at their Allah. His own hands are g|£j ^ Eglg ^ EEit efej 6* 3Jl ^ 
tied and He is begging for help." The fact is ^^t^«!]3^^US^^ 
that the Tews have become so rruserly that * , ,7 JT 
they do not spend anything for the benefit ©u^^'^jJ^'j bLJu*j3lguw»*Jj 
of mankind with the result that they are 
deprived of Allah's bounties. Allah's hands 

A^ are stretched out wide open but His ways are 
<y^ His own. His plan is implemented through 

the instrumentality of human beings. 

Instead of reflecting on what We are saying, 

their kufr and excesses are accentuated by it 

because it points out their weaknesses and 

wrong-doing. The result of their attitude is 

that they develop enmity and spite towards 

each other. Wherever they live they will try to 

spread disorder and kindle the fire of war 

which Allah puts out through other people. 

They run about spreading disorder in the 

land, Allah does not like such mufsideen (th ose 

who promote disorder). 

(65) Notwithstanding all this, if thtAb/- jj£ ^ jggj |^|J |£| ^J ffl gf # 
ul-Kiiab had believed in the Quran and ^^ * ** i^,*,^,^ 
adhered to the laws contained therein, the ill- ®4*5^ ei>*i*l»a % 
effects of their past misdeeds would have 
been removed and they would have been 
admitted to Allah's blessings, 

(66) If Jews and Christians had ^ ^^ jyftj jjj^g ^ \jffi*fi% 
established their systems in conformity with ,£,„,*?{,,:,., >>«'*> ,,-,<> ,£K1 
the true teachings of the Torah and the so+e&WMrt <^jl^u*j.^U*W&3 
Bible, they would have received sustenance @(j$2yt* £L j>&$ j$* 
from everywhere. They did not do so. Then 
another opportunity had come to them. If 
they had believed in the revelation contained 
in the Quran and acted according to its laws, 

5 - Al-Maidali (The Repast) L^JA 2joUl %>jr- - ° 

similar beneficial results would have 
followed* There are only a few amongst 
them who follow the middle course; others 
are evil-doers (3:143). Those who deny the 
truth cannot follow the right path, 

(67) Despite their opposition, O RW, jj ja^J^^I Qtftj&ftfll £$ 
you should continue to deliver Allah's """ ^ ^ /'%»>* ?% *f 
message to mankind If you do not do this, J>^<J^J^dl mtwui&e&iWj 4=Jljjc^ 


you will fail to perform the function of a ®Q r J&\ 

rasooL Allah will safeguard your mission from 

evil-doers (3:1 44), Those who deny the truth 

deprive themselves of the chance to follow 

the right path. 
A (68) Say, "O Ahi-ui-Kitab, until you 
^W follow the true teachings of the Torah and ^ 

the Bible which are contained in the Quran, ^10-P I V*Jri$ IftSj <j J^J j ^jSfj tl^-SJ| JjJ ' K 

nothing will be of any avail to you/' O RasooA ®Qj$\Jti\ £ ^^fM^X &£& 

You will see that the revelation sent to you 

will provoke greater disdain and kufr 

amongst them. You should not grieve for 

those who reject Allah's revelation. 

(69) The lews believe that paradise is ssj ,• , t < lK ys j Mki**K /vVi^l -" *1i tf i 
reserved for the iWW/ and the ^V^^t^'' ^ ^f ^ ^, > 
Christians believe that the Messiah atoned J^> jj ^^- ^i^ J& W^ Jsj j?^' 4»u ^y 
for their sins* O Rdsoof y tell them that this is ^^y^^^ 
their vain imagining Allah's law is that any 
person from amongst: 

1 . Jews, Christians, Sabaeans 

2. Those who believe in Allah without 
formally adopting any particular religion 

3. Those who are Muslim only by virtue 
of being born in a Muslim family (4:136; 

Whoever believes in Allah's law of 
Mukafat&s stated in the Quran and leads his 
life accordingly will be duly rewarded. Such 
persons will lead a life of heavenly bliss^ free 
of fear, grief and anxiety (2:62). 

(70) This is what We also said to the ^ yfcjA %&% #~Q g? $&> g^f $ 
Bani-IsraeL We took a covenant from them ^ , ^ y^'Tr, °Z^ 7*%* r 
and sent rusul, one after another, to them. ©UffcHJ^jij^uu^ je-fr-^lti^JWu^jj^^ 
Instead of following them, as soon as a rasool 
said anything that was not agreeable to them, 

5 - Al-Maidah (The Repast) LJ$$1 SjtfUf *>j™ - ° 

they declared him an impostor and 
sometimes even plotted to kill him (2:87), 

(71) They imagined that regardless of &4>jZ&\3Z$Y&'ffi^^&#J.' 
what they did, they were not accountable to ^*MP™^M^^u*J"**>* 
anyone. Because of this attitude of theirs ^u^M^js^^L* >fr#iJi*l^*-*j 
they lost the capability of understanding. 

Because of Allah's law of respite, they were 
not punished immediately. Some of them 
took advantage of the opportunity and 
changed their behaviour. They received 
Allah's blessings* This state of affairs, 
> however, continued for a short while. After 
that, they resumed their past behaviour with 
the same results, Allah is watching to see 
how they are behaving now. 

(72) The Christians who deify the ^&^$&&m$&Tj2 
Messiah, son of Mary, are certainly .^w^^, » V rTl ^ 
unbelievers. The Messiah had asked the Bam- d*s *A^ Sj$ ^ <01 jfcjs ^j *ajl Iv^l Jj* ljul <^fci 
Israelto obey only Allah Who was his Rahb as ^L2fu*£^tS i $lUii^^&^ 
well as the R^££ of the Bani-Israel. Whoever 

ascribes divinity to any being besides Allah 
can never be admitted to janna, srAjahannam 
shall be his abode. Such ^alimem shall have 
no helpers. 

(73) Similarly those who believe in the ^ j, ^ gv ^ ^g ^ , , fa q£ '$$ 
Trinity are also kafireen. There is no god but ;, ' ; f ^ . ,„„.„„,„ * 9 , 
Allah, the One. If they do not desist from j&sbjP uiJj\£^(&&W*&4^vU 0^'j 
their wrong belief, they will be considered ©iyf$J* 
kafireen for whom there is great 


(74) Will these people not turn towards », *<,,*? >i \su<>>.\>"''s i. i <i s^SStfl 
AUah and seek His protection? They should <»»**&> «*»»W*IJta*Al 

remembet that He alone is the protector and 

(75) The Messiah was no more than a ^^^^^^^^^^^ 
rasool Surely, similar rusul came before him ;\,, ^, f « U4 ^, 1*W*i^« 
and passed away (3: 143). The Messiah was a ^ W W e^ ^^ I ^» UU1 t^*U be ^U^ 
r&rw/ and his mother was a woman who 9<jjS]j<jfjloj| 
upheld the truth. They were human beings 

and lived on food like other human beings. 

Mark, how clear are Allah's assertions 
and notice how the Christians turn away 
from such plain truth. 

5 - Al-Maidah (The Repast) 

9uXsUI \>jr~ - ° 

(76) Say to the Christians, O RW, ^^^l^i^^^^^^^t^ 
"Will you obey, besides Allah, those who do "I'll" "ll" 
not have the power either to harm you or to -- **^ 
benefit you? Allah is all-hearing and 


(77) Say to the Ahl-ul-Kitab, "Do not Jtf0^%$\%^y^<}^\$\^ 
exceed the limits of your deen (4:171) and do ' r * ^ "J, * ,, ^ , «, ^ , t 

t^ IjJ^j U£ IjUIj Jj (j* IjU jj 


not say anything about it except the truth. 

Do not follow the desires of those who had 

gone astray in the past, had led many others 

astray and are still straying from the right 

(78-79) What is being said about me $fy?M<£i&Sffi&&K 
3am-IsraeUs nothing new. David and Jesus ^ ,m*Jm ,»**>&&*" Y W 

said the same thing about those who tl* UJ**y -3 ^ e ®UjlW*J lye j !>** W ^J 

.^ „™ rt „,«* fK^ wnnlp '4'iJ^f' 'M^l 





eyjjXp'-** V W tJJJ^St djjl Jajp tjl. 

adopted &£#• from amongst their people 
This was because the latter were rebellious 
and had committed excesses. (The concept 
of good and bad had become so oblivious 
from their minds that) they would not 
prevent one another from doing whatever 
hateful things they wanted to do. How 
heinous was what they didl 

(80) You will see many of them 
befriending the unbelievers. How bad is the 
material they are preparing for their future 
that Allah will never approve of! They will 
certainly live in torment and distress. 

(81) Had they believed in Allah, this 
Nabi and in that which has been sent down 
to him, they would certainly not have taken 
them as their friends. But many of them are 


(82) O RW/Of allpeopleyouwlJ find ^j>\$& i '^\£\'^^J&&&$ 
theJewsandthe«w«Wfee»of Makkah the ^ n , ^ ^ „ % | ^, ,,.^g M „,-« ,,-jj, 


most bitter in their enmity 
believers. On the other hand, you will see 
those who call themselves the Nazarenes 
nearest in social relationship to the 
believers This is so because amongst them 
there are priests and monks who are not 
given to arrogance (their followers naturally 

towards the \|jfi $ 05 3$ l# 3$ I 






(6) There is a difference between making allies and contracting social relationships. The Quran has 
prohibited making allies with both Jews and Christians (5:51) . 

5 - Al-Maidah (The Repast) ]^19(/j[ tfJ^LJI %>Jr* - fl 

imbibe their character). 

(83-85) They are so tender-hearted that *t lt / ^ >+< *?<+**< *\£ \**c\\ fi *\ -{FV* 'Vi ' 
whcUeyLr Jhathas b«n «»e*d to the ^'^ ^^^f^ ~. ^ 
rLw<?<y and reflect upon it, they recognize its Uj«cjd^^lv^u^'WjUm <$*lL£W>4a 
truth and you will see their eyes overflow pt$&&&? &yb&V>&b&$& 
with tears. They say, O our I« we believe ' " „ , *,W< ^ j Mi *4 

in this revelation; reckon us amongst those V& V* 0^ ^ *« W ^-**w« ©ai^^' 

who bear witness to this truth. When we ©Ui^UT>^ii^SvxU^9 

have recognized the truth, why should we, 

then, not believe in it? We yearn to be 

admitted with the community of the 

sa/tbeen" Due to their belief and sincere 

desire, Allah admitted them into jama 

wherein streams flow. This is the 

recompense of those who live according to 

the divine laws. 

(86) On the other hand, those who reject t ^ >J£\&$h ^ fiS&jfc 

Allah's laws and consider them false are *" ' * * 

destined iotjahmm. 

(87-88) The Christian monks adopted ^^^^^^^^Q^, 
monasucism and renounced many of the _ '"* ,, , t0 . r , $* / 

pleasant things of life (57:27). O jamat-ul- *\&%-&\j&%W&3®\£^\^^&d 
MomineetA You should not do this and do not ©(jji^ ftjl2T5$ ^ ($5 

treat as unlawful the pleasant things which 
Allah has made lawful for you. If you do this, 
it will be tantamount to overstepping the 
bounds. Allah does not like those who do 

You should eat of the wholesome things 
which Allah has made lawful for you and 
adhere to the divine laws in which you 

(89) (Tf you have taken an oath not to %^^^t^J^\%A^U^ 
partake a particular lawful thing, mind it fft £ x *** ^■V-'*' tr\*\%*tft&*' \'<w 
that) Allah holds you accountable only for teirt^U W^t^^^W™ wW3» 
oaths taken with serious intent and not for ^^[l^ J^^J ^S ^j jd^if j2>H jf jfitf 
frivolous oaths (2:225). The atonement for ^^^^^j^^^j^^^^ 
breaking serious oaths is to feed ten poor " ^^^^^ ,i ,**Ti, /J* 

persons with such food as your family eats, ®cjjj&UU*J fejtJWolilcJ-i 

or to provide clothes to them or set free a 
captive . But one who cannot afford this 
should fast for three days. This is the 

(7) Question of setting free of a captive relates to the time when slavery still operated in the society. Islam 
banned slavery for good. 

5 - Af-Maidali (The Repast) J^fJ VjJLjl %>J— - ° 

atonement for breaking serious oaths, which 
you have sworn wrongfully: Serious oaths 
hat you have sworn rightfully must be kept. 
Thus, in this way Allah makes His directives 
clear to you. For this, you should be thankful 
to Him. 

(90-91) O Jamat-ul-Momineen those things * *tf*<JK * [ * *<|k * ""V ^1 Y%\ \^/\ "7 Mtl^fr 
which benumb the human intellect e,g^ ^^ ^ Jf l/ **^i*kA 9 s r/ \i*<6\"'^Z 
wine, and easily acquired money e.g., ttM^J^Q©<i^ 
through games of chance (2:219), animals ^jTS^v!^^ 

sacrificed upon altars and divining arrows ****i&***i *i^&~ \<\\ *v ii K 

(5:3) are abominable and devised by Satan, «u*K*Ql & gsWIg^* 

so refrain from them in order that you may 
,be prosperous, Satan only wants to breed 
enmity and spite amongst you by means of 
wine and games of chance and to hold you 
back from adhering to Allah's laws, 
particularly sala. Will you not refrain from 

(92) You should obey Allah and His l >s $f 1**^* f< *£^^ *\<z.\*y< * r"V*«in ^'Lf^Ml ^Ll' 
Rrtsoo/ i - e t , the divine order e s tabiished by th e ~ ~ * J9 M ^ 
Rasool y and be on your guard If you turn ^(J^'^W'^J^jlT 
away you should know that the Rasoo/s 
responsibility is only to deliver the message. J* 

(93) Those who believe and do good ^ ^ nr* f y** *k* n MuT "Vh^i ^ ^ It ^<*A 
shall not be blamed for what they may ha TC ^}!»*7* r J^^ J ^**r^ 1 
taken before. If in future they refrain from ^B^fS Wi l£*tj 15*1 J& ciA^St Ijljcj !]£*!? IS* 
eating what is unlawful, continue to believe, %Q^^\ c*£ ailfj 
do good and adhere to Allah's laws, they will 
lead a virtuous life, Allah likes those who 
lead such lives, 

(94) As stated earMer (5:1), hunting while ^ jjg j36J,#S«Hj^&j3lttfJ 
performing Han is prohibited. If there is an ** " JT >* r -^ J^i ^ ^ 
animal which is lawful and within your iilji^jj»ly*s V^b^^^^l^l**UX>Ujj 
lance's reach, you would be greatly tempted ©j&Uf ill j* ^ 
to hunt it. In such a situation it will become 
manifest whether you adhere to Allah's laws 
or not Whoever transgresses the limitations 
imposed by Allah will suffer a painful 

{9S)^0 Jamat-ulMomineen, you should ^^^^^J3ll^N)^i^jS!Bt 
kill no game while you are performing -£* J£ ^T« " ^^^V-i 
pilgrimage. If anyone does so intentionally, .x^yJ^bi^ji^^'u^u^U J^*l j*u*5«fi* 

5 - Al-Maidah (The Repast) liHi iJisLJI %>}-" - • 

he should bring to the Ka'bah as ZS^S^Q^S^SHSSit^l^ 

compensation the offering of an animal of n ^< ^ , •„ L ^*> ^ ^ y, h ,+ „ ^ ^ 5 ^ 

like value - this being determined by two just ^'^W ^^ « *»' ^ ¥£ ^W J**l 

persons. Or he may atone by feeding the <^l^tjij^4otj\** 

poor, or by fasting for an appropriate period. 

This is required so that he may realize the 

gravity of his deed. Allah has overlooked 

what was done in the past but if anyone 

repeats the offence, Allah wiJl impose a 

penalty upon him. Allah has the power and 

authority to impose punishment, 

(96) Prohibition of hunting during ^^J^U^I iijfl&t 
pilgrimage is confined to game living on * *7V^< J . .' r > rJ Z, . ^ a-^ 
. land. The game of the sea - whether it is in ©ui^^l<i^MJJyulj Uj*^*U>lla-*ej>Ut 
the water or brought on the land - is 
however, lawful as provision for you as well 
as for those who are on a journey. Every 
action will be judged according to Allah's law 

(97-99) Allah has made the Ka'bah a ,£, ^ JSSL'CiZffi £$ ^ 2»l ^ 
sanctuary and also the centre of the divine )( it' V'* I^I^Tl '"ill ^ st-W'-V 

order whose ultimate aim is to set all Ujo^^^^MW*^ J^Jii^L) 
humanity upon its feet and make it j^&l^fj&l ©Jg£ ^ J& &' &S U*j5 ^ 
independent. You should respect the ^^^\^\^^^^%JQ\. 
sanctity of the months during which war is . ^ '^ w ^JKr^ •,**[' *f*-' 

prohibited and abstain from injuring animals &&*& U> u*J*> ^ V*( 

brought by the pilgrims. These things are 
told to you, so that you should know that 
Allah is the protector and Raheem, but He is 
also very strict in punishing. So far as the 
RasooJ is concerned, his function is only to 
deliver the message. But Allah knows what 
you do openly and in secret. 

(100) Say to them O Rasoot, the lawful ^^ffigftfa,^^^^ 
and the unlawful are not alike in value even " t ^Jf, j^T i,y\ i ff' i 

though the abundance of what is unlawful Gi^^^UaJ VV^ ! ^^' 

may appear attractive to you. Therefore, O 
people of wisdom and reflection, adhere to 
the laws of Allah so that you may prosper. 

(101-102) O ]amat~ul-Momimen\ (what is ^j^^^^^^^Q^t 
necessary for the guidance of mankind has ^; ^ ■ / jfa , .,,, „ ' , %< 

been given through the revelation and j**-Wj l£<mlU* ^^uMlJ^c^W*!^ 
prescribed in the Quran). Do not probe into vQjPty^jijSU &"j$($C & e££ 

5 - Al-Maidah (The Repast) 

*JtfUl i>^~ - 

4?rfr& ■ 

what has not been revealed. If you probe 
into it while the Quran is being revealed and 
your question is answered, it may cause you 
embarrassment (so it is better for you to 
avoid such discussion and if you do 
something which is wrong and there is no 
revelation). Allah will overlook that as Allah 
has in the past overlooked such failings for 

He is forbearing and protective . 

People before you (Bani-Israei) used to 
ask Moses such questions, (The result of 
T * their probing was that they made cxtra- 
j^ revelatory laws a part of an unchangeable 
Shariah and when they found this Shariah 
impracticable, they repudiated their deen 
itself. (2:108) You should not do that. 

(103) Allah has not sanctioned the 
practices of the mushrikeen associated with 

Baheera , Saiba, Waseela and Ham - animals 
dedicated to idols and set free. If these 
people claim that these practices have been 
enjoined by Allah, they tell a lie. Even human 
reason would show that these practices are 
mere superstition. 

(104) When they are asked to come to 
what Allah has revealed and to His Rasool, 
they will say, "No, we will only follow in the 
footsteps of our ancestors " In other words 
they would follow in the footsteps of their 
ancestors even if the latter lacked knowledge 
and wisdom and did not follow the right 
path revealed by Allah (2: 1 70) . 

(105) O Jamat-ul-Momineen\ You alone are 
responsible for the development of your 
personality {nafs). If you follow the right 
path which may be different from your 

(8) Workable details of the Quranic injunctions given in principle have been left to the ummah to prescribe 
according to the exigencies of time. Quranic injunctions remain immutable while their details can be changed 
by the divine order through mutual consultations if and when necessary. Such an authority or right cannot be 
exercised by any individual. 

(9) Baheera , Sa *iba s Waseela and Ham-. 

Before the advent of Islam, Arab pagans, due to superstition and ignorance, used to earmark certain 
classes of domestic animals for dedication to their various idols. These reverenced animals were set free to 
pastures. Consuming their milk and using them as beasts of burden was prohibited. 

5 - AI-Maidah (The Repast) 

Sj^UI %>Jr~ - ° 

ancestors 1 path, you will not be harmed by 
those who follow the wrong path. After all, 
all human actions are judged according to 
Allah's law oiMukafaL 

(106) It has been laid down earlier that it 
is incumbent upon every momin to make a 
legally valid will for his relatives and others 
close to him (2:180). When anyone 
approaches death and makes a bequest there 
should be two just witnesses from amongst 
you, or lacking that, two from amongst 
others, if he is on a journey If the witnesses 

^^are required to give evidence, the 
appropriate authority may detain them after 
sola. If the party against whom they have 
testified suspects them of untruth, they may 
swear by Allah saying, '"We have not sold our 
evidence for any price to anyone, even 
though he may be a kin> and we will not 
conceal the truth and will give evidence only 
for Allah's sake. If we tell a lie, we will 
certainly commit an offence " 

(107) If it is discovered later that the 
evidence given by them was not true, the 
party against whom they have testified may 
bring two witnesses from amongst them 
who would swear by Allah and say, <f We 
affirm that what we will say is more correct 
than what the previous witnesses have said 
and we will not transgress the limits imposed 
by Allah, If we do this, we will be reckoned 
amongst the qplimeen" 

(108) In this way it will be more likely 
that the witnesses will be true to facts since 
they will be afraid that they might be 
contradicted by others under an equally 
solemn oath t O Jama£-ul~Momimen\ You 
should keep in mind Allah's laws, hearken to 
His commands and remember that those 
who disobey His laws, cannot follow the 
right path. 

(109) On the day of reckoning Allah will 
assemble the rusul and ask them, £f What 

jaw a&i e» «# $£t jsj syn && 


5 - Al-MaMah (The Repast) ^195 j fcJtfLJI %>?~ - ° 

response did you get to youi call and to what 
extent have your followers acted upon it?" 
They would reply, "We do not have exact 
knowledge because we could only see what 
was apparent. You - and You alone - know 
what was hidden/' 

(110) In this respect, the case of the *'\„'w \L"\fr ^^^■^■"^ ""A S\JAa*\\<?\ 
followers of Jesus is particularly pertinent _ ^ „ 

(5:117). (Remember) when Allah will say to 4i W3^$u*Wj& Ut^M&W*! 
Jesus, "Recall My blessings to you and to £, §£ ?g ijj^jg S^g SQJg £g| JgE 
your mother; I had given you Revelation in ^*&\«^\%ffitf^j&^ is M 
an authentic form, which gave you WJ£*U*U^«^U»J*^^V»* 
tremendous strength and confidence. You es*«Jil*ii wyiiW^j^aJj (4iiiu*jjlill>«U!K! 
.preached to people from an early age to an ^li^lj^^OS^^^Oi'K} 
F advanced age (3:45)/' * ■ # * j^ ^u \ 

I taught you the book and wisdom i.e.> ta^j^ J„ ^ 

the Torah and the Bible* On the basis of this 
teaching, you said to the Bani-Israe^ "If you 
follow my teachings, this will give you a new 

life and uplift you> enabling you to soar to ■..,.- 

heights according to Allah's laws* At present, 
you are blind; you will gain sight anew. At 
present, people shun you; your new life will 
be most respectable. At present, the fields of 
your efforts are barren and lifeless; through 
this revelation they will become green and 
fruitful" (3:48, 3:111, 6:123). You were 
giving the Bani-Israel these tidings but they 
were plotting to kill you. They rejected your 
teachings by saying that it was nothing but a 


When I said to your companions through -**>** & + ^ 

the revelation given to you, "Believe in Me ©u^wb 

and in My Rttsoof", they said, ff We believe 
and bear witness that we are Muslims/' 

(112) Without the establishment of the •w* *< ^jy *>\ -r^ *\* **** **\ ** \ s*i \**]\ ^kj* 

Ntqm+RabHbsffa* humanity is degraded ^^ ? _ i^h'Si^j- P"ii '-S^rtf- 
since people are generally compelled, out of ©cfe*>^^ wi*a' WW 0* *U£ll tf* S^U b^ 
necessity, to barter their self-respect for 

(10) The literal translation of the words is as follows: "When you fashioned, by My permission, out of clay a 
tWng bearing the semblance of a bird, you breathed into it and, by My leave, it became a bird, and when you 
healed the horn blind and the leper, by My leave, and by My leave, when you raised the dead/' 

5 - Al-Maidah (The Repast) X^J- SjtfUl \>r~ - ° 

bread. The companions of Jesus said to him, 
"Is it not possible for your Habb to establish 
such a system?'"*" Jesus replied, "It is 
possible, provided you have trust in Allah 
and adhere to His laws " 

have indeed spoken the truth to us " © wy^all 6* UJ* (J$j 

(114) Thereupon, Jesus, son of Mary, "p ilt ' s <S- y" ¥>¥ f \MT'c t'Jtti"*-' *\\ f e '\\' 

said tt> Mah, "Hdp us to establish nch . jUd^L^d/t^^B*** J. 

system which will be a means of rejoicing for Jft* «wb wjjb ^ ^b wj*Ij uj 3 3 ' J-S u U^ 
us as well as for those who would come after #Q& ^]\ 

us provided they continue to uphold the 
. system. And this would be practical proof 
' regarding the truth of Your law. O Allah! 
t Provide us Your sustenance because all this 
r which we get according to Your law is much 
better than what we get through man-made 

(115) Allah repHed, "This will be done ^fjttj^ -^ £ *g£ $£ jjl &t OS 
but beware that .-whosoever amongst you ^^^^^*.* w 
turns away from it, will receive a ©t^jjlaJli^o^l^^lsvlj* 

chastisement such as was not given to 
anyone else in the world." 

(116-118) And when Allah will say, "O — w,* & \tw 'M '*ls">' '\\ j" \'i 1'ifcV 
Jesus, son of Mary, did you ask people to ^^ ' 7 . jT 

deify you and your mother besides Allah?" <j^UJjs|ylCiuA*« *»**"' Jb ^ilgpt^Wi' 
He will say, "Your knowledge extends much %X%ts&&'J& h && $S3&£$££ £ &*& 
beyond mine. How could it behove me to say , ,c t ,*X' A > >1 ' V \' A 11 > &' ' *f 'ft ±'\ **%\''> 
that which I know to be untrue? If I had said ^A\ *ff?f^ ®^^^f' tf^ 
such a thing, surely you would have known it, c*« U I jl§a J»0£ ciS j *J39jj £4j <&' IsJ^I y ! fj> 
You know even what is in my heart but I do ^J^^^^Qj^l^^^J^^ 
not know what You know You - and You „ ,,>,,, , |y T tt ^ ,^ K »,* *+[>> ** ^ * * 
alone - know all that is hidden from us. I said ^ W# wja eW^ib^^ uW^ #tf- 
nothing to them except what You bid me to ®ift»l Jd^l ^' 

say, which was that they should obey Allah 
who is their Rabb as well as mine. As long as I 
stayed with them, I kept a vigilant watch over 
them. But when You completed the term of 
my life 3 You alone watched over them. You 
have devised measures for everything. If you 
punish them, they are devotees to you or if 

(1 1) The literal translation is, "Is your Rabb able to send down to us a tray of food from above?" 

5 - Al-Maidah (The Repast) £^J Sj^UI %>j~ - a 

you forgive them, you have the absolute 
power but your power is blended with 

(119) Allah will say, "This is the day when , •« ^ , ,< ± s >t , , 9m IW"" »*\<\ >l\<>\\' 
the truth of the truthful will benefit them, ^f ^ff ^^^ff^f^Tl 
They shall have gardens wherein streams \**>Tm1£&- 2i! <S$j ^KftJJj Q^jl^\ t^u* 
flow, where they will dwell beyond the count @ liklit tlall 'Ai l ^a *' 
of time. This is because they adhered to 
Allah's law and Allah recompensed them for 
it. This is, indeed, the highest achievement." 

(120) This is Allah's law of Mukafat ,t j* tt *v A <i » t r^ . <v "'li M* i 
4^ which encompasses the universe. He wields *^ ^ ^ ^ ^ Uj ^ lj *»*-" ^ ^ 
^^^ power over all. ©jtlo3 

6 - Al-An'aam (Livestock/Cattle) £^8^ ^.Ui^JI i^— - 1 

Sut ah 6 : Al-An'aam j^ ^| ^^ 

(1) Absolute hamd (spontaneous praise) ^, ^ ^j ^ g£ ^ , ^ -^ 

is for Allah alone (1:1) who created the ' . ^ ^ <f „, «TJ 

universe and devised darkness and Jight ©wy-^-HW 1 ^ W^-^'J 
Those who reject the divine laws, set up 
peers to Allah. 

(2) It is He who initiated your creation c» fi* *\/ <*>>.&/ < Xi't »i » - f&e » .\" 

from inarumate matter and prescribed laws ^ ^ -j"-**— v -— ^^^ 

to determine the term of your physical life, ©uai&LeSJiJSJ 
Ah and the life hereafter, which He alone knows 
' of. Yet you doubt His existence. 

(3) Allah's sovereignty is not confined to K2Z^^tf%^^$\&^&&% 

' the physical universe, it also encompasses ^ " 

the world of human beings (21:21-23; ©u^o 

43:84). Allah knows the apparent as well as 
the hidden- He is aware of all your activities, 

(4) Allah gives such clear guidance; •* # •'f^^vli » v »j ,,,-yj ,™ , j£i*v 
despite it, those who reject His laws turn ^^W^JU^U^uW^ 
away from it. 

(5) Similarly, O Risool, the people to ^CSW^JP"^^!^ 
whom you deliver this guidance are rejecting * " " Jy ^ 
and ridiculing it but soon they will face the ®t!tf#^ 
consequences of their mockery. 

(6) Have they not seen how many 
generations before them were 
These people were established more firmly 

in the land than they, and Allah sent down ^^^f SJ_i^^S5 &* 6ESS&^4^i3^^S3la& ft^^*!** 

copious rains upon them causing rivers to 
flow Not withstanding all this, they were 
destroyed for their offences and then other 
people were raised in their place. 

(7) Time and again they demand Q$(0j^A^ 

miracles from you and we tell them that ^^U^^^^^^^^jStj^Lj^u^yj 

eiman comes from reflection upon Allah's 
teachings and not from witnessing miracles. 
Hypothetical^ speaking, if He had sent 
down a ready-made book which they could 
touch with their hands, those people who 
had decided not to believe, would still not 
have believed, and would have said, "This is 
nothing but obvious fraud/' 

6 -Al- Aii T aam (Livestock/ Cattle) IT^^X ^I*j^JI i£>*-w _ "V 


(8) These people also ask, "Why an r£'J®^& } &#fr&>i&dM$& 
angel (ma/ak), whom we could see, was not " ' 
sent down to this Rasoofi" If Allah had sent ©t * " 
such a malak^ their fate would have been 
doomed and they would have hadno respite, 

(9) If a malak had been sent down as a 
rasoo/} he would have obviously come in 
human form. This would have aroused 
doubts similar to those which they now have. 

(10) O Rasoof/Tht fact is that they are ts ,** ^ y ^ <r ^ ^i,» tf , ,, L*, ^ ,,, •-*> 
not taking the matter seriously. lUiw/befare U ^* ^ ^^ O^ ^ U* cH itt*^ ^ 

* you were similarly laughed at but, what they ©u j*^-t! fj Ijitf 

had laughed at backfired against them. 

Jf* (11) O Kasool! Say to them, travel '*\P\\1*~\' <>& <t\*%*A& ^<f| it*" *l4 

4* through the earth and see what has been the ^^ f ^ U V* ^ !*>'^ V*^ 1 *3 f ^W J* 

end of those who said that Allah's rusul were 

telling a lie." 

(12) Otaf AAdm, -Who wields ^ « ^ , * ., -^ . (j £J jj 
power in the universe?" and tell them, "It is *^ ^^ ^^ uso J'j st**-" ij u lw O* 

Allah." %£&$l'-£i&i&&&&3S2g'Q& 

They ask, "If Allah is so powerful why ^s*? B^lS li£Sf 

does He not sei^e us immediately for our 
offences?" Tell them, "He has provided 
respite in the law of Mukafizt and this is His 
rahma towards mankind which He has made 
incumbent upon Himself (6:54). The results 
of the actions of wrong-doers will become 
manifest on the Day of Reckoning which 

will certainly come. Only those people who ; 

are out to ruin themselves will not profess 
eiman? 7 

(13) Whether it is day or night, it is all the "I'll" 'Li'^ f^K l4 4 'f* I' < 1> 
same to Allah who hears and knows all. e^l^l A ^I^I^Wj 

(14-15) Ask them, "Do you want that I £^£^^| Lgl^^ -)5 
should take as protector and helper anyone f^^Tf ^/ ^7 "Z 1 , ^ 

other than Allah - Allah who has brought the itf &*& 5Jj£UI y* 3Jt (j$\ <jt c£*\ Jj I £}p W ^&L 

entire universe into being from nothingness; ^^C& *$£& £1 Jtfljl ^ e£fi£fll 

who provides nourishment to all, but 

Himself needs none?" Say, '1 have been 

commanded to be the first of those who 

surrender before Allah's laws and not to be 

one of the mushrikeen. Tell them, "If I 

revolted against Allah's laws, I too would be 

6 - Al-An'aam (Live stock/ Cattle) JjwjJ -"" * ^~ " 

fearful of chastisement on the day of 
reckoning (10:15,39:13)." 

(16-18) On that day, whosoever is saved £g<^|$|^;^;; j2^J& jTA& 
. from chastisement, has invited Allah's rahma ; ^ , < r . - A i*<r<«* *i i -i » '£ 

upon himself, and this is a mamfcst ^^^V^fW^ 
achievement, This is so because if any e^tj^l^j Bj^jy^W^j^^iJ^ 
affliction or any good comes to anyone 
according to Allah's law of Mukafat, cannot 
be averted. For all this, Allah has appointed 
measures. He has supreme authority over 
human beings and He exercises it with 
wisdom and full knowledge of their 

(19) Ask them, "Whose testimony is the *gg £> %& a&| J* "&[& ${*$$& 
strongest to vaHdate what I say?" Tell them, y ,,;U ,» u ^.,^ j ,«,.*, W*6i|K' rfi vf" 

^"Allah's testimony is the best to decide ui^^l V^ ^^ W^| £;U 
^between you and me. This testimony has ^gSjJ^^^T^ClS^'^li^v^ 

been revealed to me and is now included in 6u£^Ss>3j*C$J 

the Quran so that through it I should 

forewarn you as well as those whom it may 

reach after you." Ask them, "Do you still 

affltm that there are deities other than Allah? 

If you affirm this I certainly cannot endorse 

this. 1 affirm that Allah alone is the sovereign ^k 

and I abhor what you as sociate with Him." \jf 

(20) Those to whom We had given the g/jj ^Jtf <££ X$Z$& 3$iS$ £^5f <*> 
Book before you recognize the truth as they ' t , ^ 9 * , H , f ,,,, fi * , %te 
recognize their own children. But thev still eu*W^^l ^ 1 
do not believe and thereby bring about their ^ 
own ruin. 

(21) Just reflect: Who can be more &Bm ^fy^^%$£\$^\&Mi& 
than one who foists a lie on Allah and one ---■-' - *,*\M\ 

1-11 ^LJlL 

who considers as a lie the truth which has ^ - 

been revealed by Him. Certainly, they both 
are %alim and will not prosper. 

(22) They will be assembled together on ^jjg^ ^ gg^ q£ >gg <j g- -^ -jg 
the day of reckoning and the mushrihen will " ^ ^ , ,, , tf ,„%, , <. 
be asked, "Where are those whom you €>u**ft>jWu^ 
assumed to be the associates of Allah?" 

(23-24) At that time, they will be able to & ^» ^ j^ g ^ ^^ ^ jj 
employ no subterfuge and perforce will have - ; W l£ w *f < f 

to say, "We swear by Allah that He is our v&J&J'&^^^W^^ 

Rabb and we never associated any authority 

6 - Al-An'aam (Livestock/Cattle) L? il _^btjN)( *^-~ _ 1 

with Him." Behold how these people will lie 
against themselves, and those whom they 
have associated with Allah will desert them. 

(25) Some amongst them come into ^f^^J^J^^^^ 
your assembly and pretend to listen to you, ^ - , , ^ , , 
but they have dosed their hearts completely X K tS~ ^ !***i 3 A*' iP IjjJ ub ' j*j *gW <i* 
and made themselves hard of hearing lest ^U^Ujl £1 13^3,$ <3£i ^2 3B& 
they should understand what you say. They ;/.l^\\\ 
have become so hardened in their obstinacy " u * v 
that, despite so many proofs, they do not 
believe the truth. They simply come to 
quarrel and have an argument with you. 
They claim that what you say is nothing but 
ancient tales which have been repeated 
numerous times before. 

(26) These people turn away from your y, >>>"M~$\ 'f<\*l * \" ^V '&'" 1*' 'Si? > *' 
«4r" teachings and also keep others away trom ,>»* 

them. They harm none except themselves gcj.aj*4! 

but they do not realke how much loss they 
thus sustain. 

(27) If you were to see them set before g,,^ C&f&^\j&]&$$&% $%> 
jabannam, you will hear them say, "Only if we --"»■•- - ^ ^ 

could go back! Then we would not treat ©tfi&W'w^U&j 

Allah's laws as false, and would be amongst 

the mommeeti" ^r 

(28) Their regret would not be genuine ^l^gg^ljS^ jS^^I^BjJKtS 

because they do not want, in earnest, to 

. • a* 

change their ways. They express regret only ®<Ji!^*4>b 

because what they used to hide from others 

would be laid bare. The fact is that if they 

were to be sent back they would revert to 

what was forbidden to them. They are 

certainly liars. 

(29) They say, "There is no life other eiSft^KDiilBti 1^*11^ 
than this and for us there is no life hereafter." 

(30) If you were to see them being set j^j^^ J^]K^ J?fflB5ltf?# 
before their Rabb, and asked by Him, Is this - \, #&,»*[' sx<'\\>~^<'\\z±\' v " 
life not a reality?" You could hear them say, <$u^j*A W U 0*i\ &*# 0* H^ 
"Yes! By our Rabb, it is so." Thereupon, 

Allah will say, "Taste then the consequences 
of your wrong-doings which you used to 

(31) Those who say that the idea of i^i^j^^^^^Q^^'J 

6 - Al-Aii'aara (Livestock/ Cattle) IT 202 ^ ^U^JI ^>%— - *\ 

confrontation with Allah's law of Mukafat'vs j£ lffi*\ £&j£ *Jf y £w ££$ £ J* SS 1 

baseless, ate indeed losers. When the event " ^ s* 9 s\s Jf> s<±* **\* 

comes upon them suddenly, they will say ®UA4iU>L*JI jzfytfp 

regretfully: (t How neglectful were we in this 

matter," while they bear the burden of their 

wrong-doings on their backs* How 

unbearable and torturous is their burden! 

(32) This is because they thought that •* .** <&* i*>> Ui *itf rf> &*\+ * f A P*lw z ^fi r*v 

BfewasconfinedonlytothisworidThefact "*»«-»* «*»J^» ^^fj^fj^J. 

is that, as compared to the life hereafter, ©ttf^^Ul w J£lj 

physical life is nothing but play and a 
* pastime. For those mindful of Allah's laws, 

the life hereafter is far better and full of 
. bounties. Can they not understand even this 


■ grieves you. But you should know that it is U * J *^ Jj *' U * y * ^ ^ r^ , 

not you whom they charge with falsehood; it ©UjJ^*^ 1 Sfciy Uiji»' 
is Allah's laws which they treat as false, 

(34) This, too, is nothing new. RmsuI t^M^h^fV \iv***"*< "w*< * » &\*> **"*f***0 
before you were similarly charged with ^^WU^I^-^^J-jc,^ 
falsehood. They bore the accusation, as well tfW u* d*U jJUj ^*SwdvMi* ujw^*ji 
as the harm done to them, with patience, ©mUIj^JI 
The rusul were, however, victorious in the 
end. This is the law ordained by Allah, which 
no one can alter. 

We narrate the accounts of past msul to 
you, O Kasool^ so that you do likewise, 

(35) If their rejection grieves you so irk -v?tf *f "'ft* 1 W »' ^k j i ^ul^ "f'fes M'fTt 
deeply/remember that * e k condition for ^T^i^^T^^ 
accepting you is that you should show them fi^ *u' *&$* ^l^i*i»*Ul t3 W-- J I U9j^ 
some miracles. If, hypothetically speaking, @(Ift^)u*C?^$^^l^ 
you seek out an opening into the earth, or a 
ladder to the sky and bring them concrete 
evidence, they will still not believe, If Allah 
had wished that all human beings should 
compulsorily follow the right path, it would 
not have been difficult for Him to create 
them without freedom of will. So, you 
should not be amongst those who do not 
understand the plans of Allah, 

(36) We have made the right and wrong ^ ci ^ \ ***?*+ k**\\* us*"'"' s* /fi * * & y f^t 
paths distinct (18:29). Only .hose who listen *** ***** ** ^ <*$ *■*£ 

6 - Al-An'oam (Livestock/ Cattle) ]^2(B J ^.Lfcj^JI \}j~, _ "\ 

as5it ( ?i8aiaci* i iiiS(»S5i*3KOj'*!i*; 

to the message of Allah attentively and 
reflect on it will be able to adopt the right 
path. Those who have lost the capacity to 
understand and are like dead will have to 
confront Allah's law of Mukafat 

(37) Again, those who reject the truth 
ask, <e Why has Allah not sent down a miracle ^ ^ ^ ^ y ^ ^ ^ 
to the RasooP* Tell them, "Allah has ©uffi^iSt^SSI 
assuredly the power to do this but, as already 

stated, it is not His plan to do so* The 
difficulty is that most of them do not take 
the trouble to reflect upon these matters " 

(38) The law that all creatures should ^/f^fi .^p^ **\fi V fr ♦ <?i i «&<* * r^ 
compukorily follow the pwh determined for ^ ***">* J* > 3. Ufa* <J h> i* U 

' them operates in the outer universe. Allah's u±r^*£j tiiJi^L^ C^ S^ 1 Q ^^ L* ^^* I 

law of creation applies to all living beings 
r which live on earth, including human beings 

as well as birds flying in the air. The 

difference between human beings and other 

creatures is that, while the latter are 

compelled to folio w Allah's law instinctively, 

the former choose their path themselves, 

exercising freedom of choice, A natural 

corollary of their freedom is that they are 

held accountable for their actions. Nothing 

has been missed in Our scheme, 

(39) And they who consider Oui rkws ^'^tf^^g^bi^Qfo 
false are like those who are deaf and dumb ^* ' "^ ^^, vT/7 ~A\*Zw,/s 
and thus grope in the dark (2:8 and 2: 1 7 1) ; < ^S*5^ ^fo J* &£ S £*J 
they go astray. On the other hand, those who 

adhere to Our laws, follow the straight path. 

(40-41) O ILzsoo/f Ask those who set up i . *»i<i'\s\\ ?Kc< >< 1 1 , \<" ,Y)< * \ ii*//f >\'~ 
peers to Allah, "If any natural calamity ^^^W^IvUAilwUW^ 
befalls you, or any other sudden change U L-aiUs u^ Jo By], lW U!i5w^ -a 3 -^ ui u^ J^ 
occurs, why do you not ask those whom you h&^Ju d £p£j £& ui^lu^ jS 

associate with Allah to help you if you 
believe that you are truthful? Even if you call 
upon them for help, they will not be able to 
help you. Calamities can only be averted by 
following Allah's laws. However, when the 
calamities are over, you again forget divine 
law and start following ungodly forces/' r^ \^ T>tar * *i * yJ f< ^i l*£ * * W li f^ *f * *"(* 

(42) O R^roo// We sent rww/ to other 

^■^"V j^*"? 

^ " £r w >' i i 

6 - Al-Aii'aam (Livestock/ Cattle) T^X ^.UiN)' fyjr~ - "^ 

communities before you. As a result of their 

wrong-doings, these communities were 

subjected to poverty and distress. They were 

shaken so that they might realize what could 

be the consequences of being neglectful of 

Allah's laws. 

(43) If only they had been humble when £ $£%$ ££ ^ |^Jg j£fc^£ [ff$ 

our suffering came to them! Their hearts are ^ .,L ,' ' - 

hardened, however, and they did not ©uJU*>£tfUc^l 

surrender to Allah's laws. Satan made their 

course of conduct seem attractive to them. 
A> (44) When they had thus forgotten that |fl J. , ^ jj 0$±& & * &B K l>S S5 
^of which they were warned, they should ' * * > l^L^ ,*\'<&,& K < 

have been sub) ected to chastisement at once. <&e&4Ao* ' >)f *&M>J± I W* i W '^V 3 

This was not done due to Our Law of 

Respite. On the contrary, the gates of 

abundance were opened to them. While they 

were rejoicing at what they had received, Our 

Law of Mukafat suddenly took hold of 

them. They became utterly despondent 

about their future. 

(45) Thus the communities which 9 Q& : / i ^ < £ft<&$fafa'jtf& 
committed vplm (wrongdoing), were -„„-.. 
uprooted. This was rahma (blessing, grace) 
for those whom they had oppressed, and 
cause for hamdoi Allah who is the sustainer 
of all humanity. 

(46) Say to them, "If your faculties of ■ffi£&tfjJX^&ffi$$ti$ 
sight, hearing and understanding are *^ % '>f,M k ,tf V u^*\i*< 
paralyzed as a result of going against Allah's ^ JS3 ^1 ci>> <Ju> > I ^ A& ^ -(£ ^1 W* 
laws, is there anyone besides Allah who can ©(jygJaj 
restore them?" Reflect upon how We repeat 
Our basic teaching to impress its truth upon 
them, but they turn away from it, 

(47) Say to &c ]am*-«l-Mami„ee», "Do §^&ffc$SS t fa&2&yJ%ti$ 
not be apprehensive of Allah's chastisement ' ' * sswh**^ 
which comes about as a result of wtong- ©ui^U^ 
doings. This chastisement, whether it comes 
suddenly or after due warning, destroys none 

(48)OurwayisthatWe S endOurWa S ^^^JS#$^W« 
bearers of glad tidings and warnings. So, " /t , l „,, f ^ i & %,, a* 

whoever believes in them and acts according ©{&&;£ % j^ lJj* ^ 

6 - Al-Ati'aam (Livestock/ Cattle) C°U — ^ ^^ ' ^>~ - "* 

to their teachings, will face neither fear nor 

(49) And those who treat Our laws as <£ffi\$$ Offlliffibh lj$f <£& 
false will receive chastisement for their " " ' ^"^ "" * 

(50) O IW/ Say ,o them, "I do not ffif^Mt^Z &&%$$$ 
assert that I possess the treasures of Allah or ^js ^^^1 ^^^Mi S 
have knowledge of the unseen. Neither do I ^^d^(>t> 3|^jfe*U^J w l ^(jl^ 
assert that I am a #^^ (^ngel). I only say j=^ jgg <j ;f <; J^ 
that I receive Allah's revelation which I 

follow myself" Ask them, "Is one who is 
* blind at par with one who can see? Do you 
" not reflect upon this?" 

(51) Leaving aside those who are » w ^< s*< * -^ htf'i'S *<^^[^^'mi *•:<> 
incorrigible, O fLzjW, warn those who -^ s*&7^&* * **v* ** 
believe in the law of Mukafat Tell them that ®U^d J4UJ fe 8, 5 j Qj fep 
there will be no protectors or intercessors to 

shield them from Allah's law They should, 
therefore, be mindful of His laws. 

(52) At the time of the advent of Islam, /^^ ^/\y - 1 -Til »«• ** *' ** *\ «\ '£S & 
Arabian society was divided into various ^ / ^ ^ s , ^^ 
tribes, some of which considered ^-e ytf U3#jn U*^S-* u* *iW& u *«« 
themselves to be superior to the others and £(SJJ^t(^(j^ 

treated them with contempt, The central 
theme of the teachings of the Quran was the 
equality of all human beings, and the Rasool 
was building a community comprising 
persons belonging to various tribes and even 
slaves where everyone was treated with equal 
respect regardless of origin or status. The 
tribes which considered themselves to be 
superior to the others could not tolerate this. 
One of their conditions for making a 
compromise with the Rasool was that 
persons whom they considered to be 
inferior should be expelled from the 
community. The Quran, however, rejected 
this condition since it violated its 
fundamental teachings (1 0: 1 5, 1 1 : 1 1 3, 1 7:74, 

Allah said to the Rasool^ "Do not drive 
away those who are poor or of low origin but 
who strive continuously for the cause of 

6 - Al-An'aam (Livestock/ Cattle) X^j ^*\*^\ *^~ - "V 

Allah. Their origin or previous status or 
poverty should have no bearing on their 
present position. If you still drive them away 
you will be from amongst the ^alimeen (1 8:28, 
1 1 :27-30, 26:1 11-1 1 4, 80:1-1 1) " 

(53) Those who make such a demand ^^a^^g!jflui3U32S5^ 
betray a sense of their own inferiority. They ^^^*^ZT^^^tl 
say tauntingly, "Look! These are the people ©u^^U^U"*^ Lgj 
from amongst us whom Allah has chosen 

for His blessings." Tell them, O Rasool, 
"Allah knows better than you who is worthy 
of respect and dignity." 

(54) When members of the Jam**!- £'&^%ffl^&K'L&dfc® l ', 
Jimmm come to you, 1W, greet mem f^^^Z^^^^Z t 
' by saying, "May peace be upon you and also U^ <*"JJ*>£Jlg£ ! wljW* ufij'w <W> Ji^ai JT 
l Allah's rahma which He has made incumbent ®1W553£ $tj JlitJfcW 

on Himself. If any one of you commits any 
wrong unknowingly and later repents and 
makes amends for it, you will surely find that 
Allah is the protector and sustainer." 

(55) We set forth Our laws clearly so that t , * Iffi 'I" "" - *Ky 1 tf i *| -<f <i \ \ t> 
the path of the wrong-doer, becomes ***** d*-«*-J.<a* J*»4tfi 

distinguishable from that of the righteous 
ones (18:29). 

(56) Say to those who deny the truth, "I rf *\t k a 1 ,* ■•»'*£>'». .1l "'1" * f ' » * »u »l* ■ 
am forbidden to obey those whom you call ^ ^ wr-vX^r -<a.«M'<f - 
upon besides Allah. I shall not yield to your •uyi#JI u^lU^M^ JfiW^l 
base desires for if I do, I shall have gone 
astray and will not be counted amongst those 
who are righuy guided." Say, "I take my stand 

upon the clear evidence furnished by Allah 
which you treat as false." 

CTSayO^-Itakemystandupon { ^C^^^%^^^H\^ 
the clear evidence furnished by my Rate, »l,^/vtji t^iA'Wi ii 

which you treat as false." Time and again ®u&^Iij*Al^U«-J ^ZJLcUM ^ 

they ask you to urgentiy bring about the 
chastisement about which you warned them. 
Tell them, "It is not in my power to hasten 
what you ask for. These matters are decided 
by Allah's law of Mukafat He declares the 
truth and is the best judge." 

(58) Tell them, O Rasool, "Had it been in ^ ^ ^ ^ ^ & ^ ^ g 
my power to hasten what you ask for. the -***" **" ^ J w ' ^ ^^ " j - ~ ' ^ 

6 - Al-An'aam (Livestock/ Cattle) ^207^[ ^lati^l %J>j-^ - "V 

matter would have been decided a long time 
ago. As already stated, this is decided by 
Allah's law of Mukafat which knows who the 
wrong-doers are " 

(59) With Allah are the keys of the l ***\\s *\\ if/^/L^AH^^ **\\ M^ i** * 
unseen and none knows the unseen but He. jf ^ ^ »/T ^ r^-r^* V * * ^ 
He knows whatever is on land and in the sea. % u?j^ <&J& Q ^ -Is Wfe 51^5jj (J* J«^ W 
Not a leaf falls but He knows it There is ®^^f§5}L^C5j^j 

neither a grain below the soil nor anything 
fresh or dry which has not been taken note 
of in the lucid book containing the laws of 
*y* nature. 

" \ < 60 > H " < Mah > ^ ows T t w] ™ tever y° u do jamiij & as ji £& &s sj 

during the day time. Then He lays you to rest ^S?tf}^£j^,^s£7* Y?l , 
at night, and wakes you again in the day. The &&J$^%2*^Q\% Z &~* 3* t <*$&&£& 
cycle of day and night gradually completes ?jjjlfc1 

the term of your life. Thereafter, there will 
be the day of reckoning when whatever you 
have done will be made manifest to you. 

(61-62) Allah's law of Mukafat prevails x> \<i \* uSr"" Jf's *\ **s y <.< * \'\\"s 
over all human beings. He has appointed ( * "~ r^ stT $* ** >y f* 

guardian s over them to see that none of their $w tj\ 1 jaj j£ ©(^^tojfi; 3 Jaj Ul-ij 4ay o»*Ji J»i o> I 

actions go undetected. When death ©^^I^W^jfflia^^lijJji 

approaches someone, malaika - Our 

messengers - cause him to die; they have no 

power to make any change in the term of 

life. Thereafter^ everyone will confront 

Allah's law of Muhzfat^ Who has complete 

control over them^ Whose word is final, and 

Who is swift in reckoning. 

(63-64) When a calamity befalls those i&\\£\*i*£L****t ^V/fi '1£ * s *K?£ "i 'ft 
who reject Allah's laws, they invoke Allah in ^^ ?^% f tf ^J^,* 
their hearts and say that if they are saved J^^^I^©ud^^w*SH,3S^^Wtcrf 
from the calamity, they will be ever-grateful e^S^lS jjSljS ^jTd^ tV J K* 

to Him. Say to them, "One is protected or ' y ^ 

rescued from calamities in accordance with 
Allah's laws. But, you associate other 
authorities with Him,** 

(65) Calamities occur in societies which ^ , - j^^ft^ JK^^f $^13$ 
arc not based upon Allah's laws. Sometimes, ^f ^ V ™X^^k>£m 
they take the form of higher classes^' U?^ l^u*-** Jtl^J ««!j^*Wji V^w' 
oppressing the lower classes; at times, of the ®6ffifcr£3 oj^I Jtf2 Jui 

lower classes rising against the higher classes 

6 -AI-An'aam (Livestock/ Cattle) ]j^2Q8^ ^^^ %}±^ - "V 

leading to anarchy; and at others, of the two 
uniting and then splitting into different 
parries which fight each other. 

Reflect on how in different ways and in 
diverse forms We explain Our teachings so 
that they may understand. 

(66-67) Despite this, your people, O Z&&J%& &&>$%&$ ^Iffi 
Rasoo/, treat the revelation as false even * ^ ^-S^*"- W l^'^jl^^v^j 
though it is certain truth. Tell them, "1 have ©(j>Ji* oj-jj j2*-J8 

not been appointed as a guardian over you. 
Manifestation of the consequences of your 
*y* wrong-doing takes place at a time prescribed 
" * by Allans laws and by and by, you will know 
it (7:1 82-83)/' 

(68) When you see those who are \****' k* **** ? *fcy \iri ,***>"* ,* s>U\<-is 
making a jest of Out revelation, stay away ^*^^^ W^rfc^lcAWi 
from them until they change the topic of (J>^IJ*JJuJ^c>i^1dL^^ ^4^^-Q 
conversation. If you are so absorbed that ©(jUlill %\Z* 
you forget that you should leave such 
company, do so the moment you become 
aware of it. You should not stay thereafter 
with these people who arc ^alimem (4:140, 

(69) Those who adhere to Allah's laws *K >rttf * t » - * k * •*#^ >" ,1i 1^ r^ 
are not responsible for the way in which " * ^ " w ^ ?*/*> 
these people treat the revelation. They need ^Ui 3 ^^*^ 
only admonish them so that they may 
abstain from what they do. 

(70) Stay away not only from those who jRvfj Sni ^Ti 'ntftf^c^ \ >"> i^i -** A <v J 
make a est of your deen (way of life) but also - * - ""^ ^^ - J 

deluded by worldly attractions. Leave them t • »*ffc* tJ flgp w gm^ * ^ * » 9 t ^J j^i^f 

aeiuaea oy wonaiy anracnons. i^eave tnem t • ^g^KK W an^i * ' * « ^ ^ ^tq'^ft^ 

alone but continue to convey to them the e ^^W«l^i^U*V^i* ^W 

teachings of the Quran so that none is 

destroyed through not receiving Allah's 

guidance. They cannot be protected from 

ruin by any friend or intercessor even if 

every ransom is offered because it comes 

through their own wrong-doings. They shall 

have a draught of burning despair and a 

painful chastisement because of their 

persistent refusal to acknowledge the truth. 

6 - Al-An r aam (Livestock/Cattle) T^T - Ltj^JI S>*^ _ "V 

you wish that we should deify aught besides 7 .- " ' KX ,* £ 

Allah - which can neither help nor hurt us - w'js^l#j J^(iM^!<j<^I(^o Aijlbj^al j^ 
and turn on our heels after Allah has shown £ Jh\ tfji & lS ^1 tf JJll Jl 2^jS £^f 13 
us the right path? If we do this, we will be like £\t\\\ »~< *<* * ** f < \\ „ ^ 'p* t t-. V* k i '1i 
the one who is lost in the wilderness and ^ M ^ **** ^^ ^ J **" 
cannot hear his companions calling out to @<j-ir* *^!o^j'**j 5>5jIj 

him." Tell them, "The way prescribed by 
Allah is the only right way and We have been 
commanded to submit to the laws of Allah 
Who is the sustainer of all the worlds. He has 

* also asked us to establish the system of sala 

'and adhere to all His laws. We will be 

, accountable for all our actions." 

(73) It is Allah who has created the *'<? >\>f ,,ss ±<e% <^^ " '\\ 'V > 'x\"s 
universe most appropriately. He initiates ^Jr*** T \f\ ,\^T ,*, , * 
creation according to His amr (as explained S*^ '-*i* ^J*^' 4 $Si5 ^© il J \J4 $& *t$i 
in 2: 1 1 1)\ every word of His is the truth. He ®%£\Z$3.\ jf *g SiSlr 
has complete control over His creation. He "' J ' 
infuses life into inanimate forms. He has 

knowledge of both the seen and the unseen 
and He is the wise, the cognisant. 

(74) The struggle between right and tf&'i 'fnisS'iiPT'f *i5WiV ^" '*i1f*V 
wrong is not a new phenomenon. All anbiya ^J^'Ul ^lUUI^I J^!)U(ul JUaJ, 
have been confronted with it. For instance, ©q^Jl^ 
in the case of Abraham it originated within 

his own family. Abraham said to his father 
Azar (Terah), ''You carve an idol out of 
stone and then make it into a god. I see that 
you and your people are in manifest error." 

(75-79) Abraham's people used to ' •Av .<f r »■ ^ *&, „ ... ? > „.,i*. 
worship heavenly bodies and invited him to <f tt ** 3 ^^ *"** -J1 ^-M, ^ ^J 
associate with them. This induced him to W^&$'ffij$&&&*3g!3l 
reflect upon the working of these bodies to *&\&$&£J3\^^§lJ^f£ffi 
become certain of his own beliefs which ,,*v . ^^ ' ^~ ^* / f^K -Ktfr 

differed from those of his people. When e W^^U9W^^^4lJi)i OUCWldj 
night spread its darkness over him, he beheld OS £StE£ *3fiXi # & OS SijC j2Sl tSS 
a star. He asked his people, "Is this the one j* ^ ^ ^j * ^gx ^ jgj *, *■ 
you want me to accept as my RMT When ^ **» ^^ * "££ ^ £* ^f* 
the star set, he said to them, "I cannot accept «t«^Wiu* ul Uj Ul^ y-,3 Ij <&*£!] 

as god anything which changes." When he 
beheld the Moon shining, he asked the same 
question, and when it set he said, "I cannot 

6 - Al-An'iiam (Livestock/ Cattle) TTltTT ^btj^JI V>^w - "V 

accept the one which changes, as my Rabk If 

my Rubb had not guided me I would have 

been one of those who had gone astray." 

Then, when he beheld the Sun shining, he 

asked his people, "Do you ask me to worship 

the Sun because it is the greatest?" But when 

the Sun also set, he said, "O my people! I 

dissociate myself from you in taking such 

objects as my god. With single-mindedness, 

I turn my face towards Allah who brought 

the universe into existence out of 

nothingness, and T am not from amongst the 


(80-82) His people stiU disputed with £ J^f^- ~^^0S^^ 
(f him. Abraham asked them, Do you dispute ^ * J^~ B * jj 7\. rZ ,*~* - , \p >i 
^ with me in respect of Allah who has guided J^U&^ti^CP 3JwJ i 'S il 3j*«3ii>l ^Ift&pjr* 
' me to the right path?" His people asked him >g$ $[{$$%£$& Stf &*i$£ 

to be fearfd of thek gods whom he ^^^^Q^^ !&£(.&, 

repudiated lest they harm him. He answered, x J , X?%^ • ^TTT^v CtT 7X* 

"I am not afraid of your gods whose power >^j i^^^^Qd 'irr^^,? '^*! ui^J 1 ^ii^iljJ^iS c>| 

to hurt me has not been warranted by Allah. ©^j j^Jiiti^ 9i*f 

Allah's knowledge encompasses all things. 

Will you then not reflect? You are the ones 

who should be fearful because, without any 

authority, you set up peers to Allah. Which 

of our ways, then., leads to peace? If you only 

knew! Those who believe in Allah, do not 

mix their eiman with ^ulm. For them is peace % 

and they are on the right path " A* 

(83) These were the arguments which „feg , %ffi^$$' J ^%\1&2$& 

We had given to Abraham to use against his * * ' ' " . ^ * 1 

& ^ <9*\* **fV >l£^ £ 1 

people. This is how We raised the ranks of ^#^>^jU± 
people according to Our measures. Surely 
your Rabbis both wise and knowing. 

(84-86) We gave Isaac and Jacob to ^^£- £# B E£ ^ \^jBj#4 3ES2 

Abraham. Each of them We guided as We °* *f " _ ^ , t T*<Z ,+7\* 

had guided Noah and his descendants. Ua>j &*>* <-^M3 v^b c^J w* foy* U*J 

Similarly, We guided David, Solomon, Job, fll^djItAj^^^S^^Sljfi 

Joseph, Moses and Aaron. Nabunwa was j^^^^^^^^UiJl^ 

bestowed upon them by Allah and they were ^^ ^ J ** ^^ ^* 3 ^^ ** j-~ s ^ 

compensated for the good lives they led, ©UijUJ'J^ 
Nabuwwa was also bestowed upon 
Zachariah, John, Jesus, Elijah. They were ail 

fi - Al-Au'aani (Livestock/Cattle) ^PLI ^ LrjNJ I ^j __ _ ~\ 

saliheen\ Ishmael, Elisha, Jonah and Ix>t We 
favoured above the rest of mankind. 

(87) And We also guided aright some of , ^ ^ ,'i^^L^ ke , ^*,s , i *v, >' , ^ 
their fathers, offspring and bfethrcn. We V^JU^I^'j ^W^a^tu* 
favoured dieni and guided them to the a^*J frJ> 
straight path. 

(88) This is the right path prescribed by f 'It^iYr^ [' • ^>' . ^ i ( " 'n' 
Allah which any human being may follow. ' '" * " '^v* 1 - u^^-j 
But if they join other paths with this one, ^(jiSSf^o wJJSt 
then all their actions will be rendered waste. 

(89) The anbiya mentioned earlier are W-IV M '[< *&h\' 'V\Y '1<S\ >><\ '\ -\ 'ft f 
those to whom Allah had given the code of t&^&^di? B ^ ,J ^^^ t ^^ 
laws, the authority to enforce these laws and ®Q.£h£ ^ Ij^l &j5 % Ut!> j jii 

<^k nabmvwa (3:78). The Quran contains all the 
*^ original teachings of the previous scriptures. 
<-4^If the Ahl-ul-Kitab reject the Quran, it will 
%ft*not harm the Quran in any way. We have 

entrusted it to a people who do not reject it 


(90) The anbiya mentioned earlier are *■• &,*{$ ,\i k > -»,,, >^^ ( ///. ViVf 
those whom Allah had guided. The same ^>^ |N J<> B^l^^^^^^l 
guidance has now been bestowed on you, O ®CJi^!J C#i 5$ ui ^bVf 
Rasool y which you should follow^ yourself and 

also invite others to do so. Tell those whom j 

you invite to follow this path that you ask no «L> 

recompense for it. This guidance is open to jT 

all mankind and is not anyone's preserve. ff* 

(91) Those who reject revelation on the j. ^< , 2 ^ ^ *i , ^<m> i^k ?i~ *<: ^ <L » *^["^ T 

ground that it has been sent down to a ^^ ^ ^ ,U £ ^'^* jj5 ^ 
human being like themselves do not form an utfKJ <S0*i lj$ l&* ft >U <Sg3l ^i2l Qjjf if 0* < T ? 
accurate or fair estimation of Allah - as is His |J2&jJti&K ^<^*j Sib? J4!?$ *$? 
due (39:67). Ask them, "Who revealed the „y ; . * ,,^^ \tJ < &\?s>>\< 

book which Moses presented to them (and '^w^M-^g^j^ *ii\Q> ^jbl %^j\ 

Moses was also a human being!)? That book 
contained light and guidance for humanity. 
You transferred it upon various parchments 
revealing some parts of it but concealing the 
rest although the entire book contained 
those truths which neither you nor your 
fathers knew/' 

O Rasool! Tell them that this book has 
been revealed by Allah as the book given to 
Moses was revealed by Him. Tell them this 

6 - Al-An'aam (Livestock/ Cattle) X^L ^1*^1 *>^w - "V 

and then leave them to their vain quibbling 
or word-play. 

(92) This is the most blessed book which ^ ^gg ^ ^ ^ i^ gv ^ •£,<£ 

We have now sent to you which validates ^ „,'," u ,,, % •. .W'1" *', <«, 
those truths that were contained in previous >*j fc tl**fc 5j«K* Wj^aJ (i^'J ^l^Jti^f 

scriptures. To start with, through this book, ©£jMjS j UJ>* 1/ 

you may warn those who dwell in or around 
Makkah. Those who believe in the life 
hereafter will believe in it truly. They will 
safeguard the Ni%am-u$,-Sala. 

(93) Who can be more ^ than the ^ftfc^lg&g^^S&ift 
one who invents a lie against Allah, or one ^/.^ ,,,,*, „ u ,. *, ^ ,, c< , ,< * 
who claims that he has received revelation aliiJ»J>> ^1 J>i U J^J^L 0*^*^1 

. from Allah whereas he has received none; or jjy.f *y^jf iM iSjOS *$ 9*£ 5 ift^ 

' °f ^i? IT ** he , c TrIl°™ ce ^ ^ of & £ sOtSXi <*9t i& &SWM3? 

k what Allah has revealed (8:31)? ' •,#»,* 1 1. • ,'*f^ *2| '»<r 

Just imagine what the situation would be euijjSsS ja*\ tjtj&j &)j$* 

when the yalimeen are in the throes of death 
and the malaika stretch forth their hands 
saying, "Yield up your life (nafs). This day you 
will be recompensed with a humiliating 
chastisement for imputing to Allah what was 
false and for rejecting Allah's laws 

(94) And Allah will say, "You have left jj$£\L^&ffi^X$d&^$& 
.;«,-! n ]] +U*t- m« imncc p a a11 that vou ^ *.^ »^ . -^ . . _ 



behind all that was yours e.g., all that you ^ . ,.,-, ~„ t< ~ ,£ 

possessed and your intercessors whom you j*4>\j**j ud^*Ui>** <i^ Uj ^^ 
assumed would help you in your affairs. hQ£$^&Q£sJ&'ffi&WJ>M$ 
Indeed, all your ties have been severed and 
you have come to us all alone with your 
individuality with which you were created 
and all your fancies would have forsaken 

(95) As regards life after death, it may be ^^^i^&^iM^&^U 
explained through an example. A seed-grain " '* *^ If<Ji,*Ki ^ * 

or a date-stone appears to be lifeless but it «£*&«&)> tf !<*» 

contains a life-germ which, given 
appropriate conditions, bursts forth into a 
living plant. The plant, in turn, bears ears of 
corn. Each grain of corn is again a source of 
life, This is how Allah brings forth the living 
from the dead and the dead from the living. 

This is your Allah. Whither do you then 

6 - Al-An'aam (Lives to ok/ Cattle) iT 213 ^ ^.LitJ^f T^r- ~ *\ 

seek other deities? 

s the dawn to burst forth jJ*f^f "£jk £&\* Pf* 1 

(96) He causes the dawn to burst forth j^m ^ ^gflg g£ ^ j^ « ^, jjg 
to enter in the day and has devised the night " " " 


for rest and the Sun and the Moon for 
computing time. These are the measures 
ordained by Allah who is mighty and 

(97) It is He who has designed the stars 
in such a way that you maybe guided by them ^ ^ 
in the darkness of land and the sea. Thus We ©u^l^^i ShJ^ I ^^ ^3* 
have made Our laws clear to those who 


(98) It is He who has created you out of ±% **+**£ %<£?*< - ^ \t - > * ^T^f ? «1i "^ 
.a single life-cell (4:1). In the process of >*-J >»-*>»l»W OlJMisd* 

evolution, life pauses for a while until it ®U5W^^^j]lW*a5^ 

acquires the capacity to reach a higher plane 
to which it is entrusted for further 
development* Thus We have made Our 
plans clear to those who are thoughtful. 

(99) It is He who sends down rain » * jp ,w K*^f<^ Wu • /i^t-Vv 
through which He brings forth buds of aU #^«V*Wj>b *U*L3^J>I^I^ 
plants^ green foliage, packed ears of corn, i^£ q*^ t^j y>* ^> <*j ^j* Ln$> 4j*o u^^>li 
palm-trees with branches overhanging with £jg|g ^ggjg ^ y ^ tf f£| j * Q (Jj£ 

dates and gardens of grapes, olives, tf r'~!n*|j3 \i p'ffifj-.Ki' "<£f^V 

pomegranates - alike and unlike. Reflect on « *» *W» J|J ' b i ^ "i W*' k^MVp* 

how these fruits grow and ripen. In this plan ®(j^%^^^3^^ 
of Ours are signs for those who believe in 
divine laws, 

(100) Yet these people believe that Allah ^ . i-v • >• c*[uZs**s *?tfss $ ji JJ^jr A itW^ 
alone is incapable of administering the order ^ ^ ^ ^ 'a*j-^*j v# #j« & tf**3 
of the universe and associate other unseen ©u^^ U* u* J ^^^ V* 
forces which He has created, with Him. Out 

of ignorance they also falsely ascribe sons 
and daughters to Him. He is far above all that 
they attribute to Him. 

(101) There are fcose who believe d*t ^^jZ^^uiW^'w 
Allah has a son. Reflect deeply over this. w ' J, ™ \>,, ."f\^T 
'Allah brought the entire universe into ®j&$&<&s*V$&&'dh'j 
existence from nothingness. This was 

obviously not subject to the law of 
causation. Once the universe had been 
created, , however, this law came into 
operation. The law relating to procreation 

6 - Al-An'aam (Livesiook/CiUtJc) II^Ll ^UtJ^II V> -j^. _ "V 

requires the cohabitation of male and 
female. How could Allah have a son when 
He has no wife? This is being said by Allah 
who has created everything and knows 

(102) This is Allah your Ruhh - other '£^c^i< , i j* qiv ^Vte^^rtV 
than whom there is no authority, creator of * ** ^ - - ^ ^ 
all tilings. Therefore, you should obey His ^lwj^lS^Ct 
and only His laws and remember that He is 
the protector of alL 

(103) He cannot be comprehended by #* ^ ^L^^.i/yj. * s ^-vm "^i*^ >M 
vision but He comprehends everything. He J ^ "" ^ J J ^ W ^*-J J«iJ -v^/^ 
is the all-sub de and the all-aware, 

^ (104) Your Rabb has revealed the truth ^ ^ ,^^ **s ^^ *<*< ^j-> , fl fV^ ,kt> »^ 
^ clearly. Whoever reflects on it, wm do so to w - " ' w ■=■ „ ^ * ' „ 

his own advantage. On the other hand, those e^upSiiiit li' Uj LfoU* 

t^ who choose to remain blind to it, will do so 

to their own disadvantage. Remember, I am 

not your keeper to force you to reflect. 

(105) We have made the truth so clear in ^ ,^ ,^ ^ *-.?y ^ * ^ t^V-v afi F *'* *\ \ f ^ 
diverse ways that those who reflect on it, W^M^*^W^*tfl^4Wj 
exclaim, iC You have (O Rasool) indeed 
separated the grain from the chaff." In this 
way, we have made it manifest to a people 
who are disposed to understand. 

(106) O Rasool! You should follow that ? : *f> c >* A > 1 ,, ^ ^u> * ^i^, ^ *f 7> *gi 
which has been revealed to you from Allah, ^ ^ **-->* * ^ ^^ ^ wj rx. 
other than whom there is no authority; and ^'ttii/^' 
remain aloof from the tnushrikmn, 

(107) If it had been a part of Allah's plan ^fo *>&£jrt $& fc; ^'jfc %\ & & 
that none should be a mushrik, He would not - ^ ^ * - ^ 
have endowed human beings with free will. ^^3^0$* 
This is why we have not appointed you a 
guardian over them or responsible for their 

(108) The deities whom these people ^ u ** <L t \ **** l \ ** -> s » p ** + * ,ti \ "^ & 
assoaate with Allah are no doubt false ones, ^ ^ > "/ s *"> w * r^ ^ i^ * 
This does not mean, however, that you may (*^>>* ^j d\ j£ " j>4^ ^' CP^ ^sU ^^ V* 
revile Allah in retaliation. They adhere to e^j^lffit^ js j^ 
their beliefs because they seem fair to them. 
The nature of their deeds will become clear 
to them on the Day of Reckoning *i* j* **? "^sWs^Jf^ *<* .K*^^^ M i^^-Y^ 

(109) The .uirita. swear by Mah as ^ k^W^Wc^l^l^^^ 

6 - Al-An'aam (Livestock/ Cattle) T215J ,#1*^1 $3 _ "V 

solemnly as they can that if a miracle is 
shown to them they would certainly believe 
in its import. Tell them, "It is not beyond 
Allah's power to show miracles but it is not 
His plan to do so." The fact is that they will 
not believe even if a miracle is shown to 

(110) When this truth was revealed to *'*<'*-t"\t<~ i,< v S x \'f* M' V .*-Jf >r>' 
them earlier, instead of reflecting upon it, ^^^U^^^Ul^u*^^!^ 

they had rejected it outright due to their ®tJ±W*jj>Q&Q 

prejudice, so this time too, they will not 

believe it and Our law is that We keep their 

hearts and their eyes turned (away from the 

truth) and let them loose in their 

overweening arrogance, blindly stumbling 


(111) (Hypothetically speaking} even if & >A'\<>i" Hi "ffrzfH ' >\\?\*W4' 
We were to send down angels to them, or if .^^ ti ^ U ^ J ^Mi^ J^ 
the dead were to speak to them, or if We Jijtt? £&& &' 'M uf % l&S IjSS IS 33 $& 
were to bring together everything face to ©^ju£ 
face with them, they would not believe. 
Reflection upon Allah's laws is a prerequisite 
to belief and these people will not do this as 
most of them are uncouth. 

(112) O RasooX This is nothing new. , ,, i^ j j. ^.^ *,, „< ^ ,„w ^.ifvSL 
Whenever a rasool came to them, enemies f*,*?* ^; ^^J J ^^ J?* ^ 4>ij J 
from amongst thejim and the ins stood up 8«» U <il$j *ui #s ^IJjJft JjSlI J»j*j uj«f iJL&mJ ; 
against them and conferred with each other rt *■ '*£**'['"' » * ^ 
to frame gilded lies so as to delude people 
from the right path. As already stated (6: 108) 
it was not a part of Allah's plan to compel 
people to follow the right path, So you 
should leave them to their own devices. 

(113) Their purpose in fabricating lies is t, < ,^ K -•. m • ^ « s. ,*.\i,\« ,-r, r , n , 
not to reform the people but to incline the * Wj ^^ u ^ * ^\^ ] f) ^ 
hearts of those who do not believe in the & &jkffijo* 1 &$j3QZ 
hereafter towards them so that the latter 
would agree with what the former say and 
do. They also let them earn in whatever 
manner they like, so that they do not 
question or check the ways of the former. *j£j; «^ljKfj03f5jJl3S 13£^T iljST 

(114) O Rasool! Ask them, "Do you want 4* ^\ <K , s „ jCr , ,& *, ,,.„ , %<i ',„/> , , \ 
that I should seek an authority other than * ^ ^ & J ^ * ' <*•** W 1 ^ B$'j 

6 - Al-An' nam (Livestock/ Cattle) ^0*3 ^,.1*^' t>>— - "^ 

Allah when He has sent down for you the 
book which states everything clearly? Those 
who have accepted this book have 
understood clearly that it has been revealed 
by Allah and is based upon the truth. There 
is no need to dispute with them " 

(115) Allah's laws based on truth and ^'ft*^W$^f^@$C$& 
justice have been set forth in this book in a — l " " " 
complete form. None has the authority to ®**i*J' 

j make any change in these laws (18:27). This 
is because this book has been sent down by 
<$f* Allah who hears and knows everything, 

(116) O RW'If you were to follow the ^ ^ $£,£$£ ^\ $ tf %\ & & 
majority in the land, they would lead you ' ' ,,**>'& ,* *\* '&\\$\ *>'ffi 
astray from the path of Allah. They simply 9 W^ %**vU <-Wl<J« 
follow their own surmises and indulge in 

(117) Your Rabb certainly knows best 9 Q l g^rjF4£&^&&ft$jU 
who has strayed from the right path and 
those who are rightly guided. 

(118-119) Reverting to the subject of ^^^^^\^^\%^)^ 
haram and halal, you should eat only that , y < ^^ {< M^T*, A > r L^tf** >g& 
meat on which Allah's name has been L.3l&>>U^J^^^^Wi^^ 
pronounced at the time" of the animal's tf| ^ g^ifjfji^ {$$ $$&$ ^4\ J?jy^< 
slaughter, if you are true believers in His " """"'* ' ' ®hj^%YJ>$i'j 
laws. When Allah has made the halal and (jv-*,-*"- 

haram clear to you (5:3) except when you are 
driven by starvation (5:3, 6:146), who can 
declare to be haram that which Allah has 
made halai and over which His name has 
been pronounced? Many a people who 
follow their own baser desires will try to 
mislead you through lack of knowledge. 
Allah knows well who wilfully transgresses 
His laws. 

(120) Allah's laws which relate to -^^^^61^^^^^ 
concrete matters must be obeyed in • >! il'i^K 

accordance with the formal requirements ®W 

prescribed by the Quran. But that is not all. 
The purpose underlying those laws must not 
be ovetlooked. Thus the outward and the 
inward aspects of obedience to Allah's laws 
must be harmonised. Those who do not do 

6 - AJ-An f aain (Live stock/ Cattle) T^j^ ^*Ui\}' *>^- - "^ 


so will reap the consequences of their 

animals who have been slaughtered without ' tf3 ,,*, 9 , B *y r>,, , T |»' t, • .*,** 
the name of Allah being pronounced over &\^i&*\ uU ">5j«l *^JJ1 "1 U-^J* 
them; this is against Allah's laws. The leaders ®(j$j&3 

of the opposition are ever instigating their 
companions to wrangle with you. If you 
yield to them you will be reckoned amongst 
the mushrikgen. 

(122) O Jamat-ulMomimed Compare * $J&fa^$$^^^$&$ 
your position with that of your opponents „ y J' lf f ' ,, . ^ 
by means of an example. On the one hand, UtM^4i^4iji W* fcW U* S*WJ4 *** 

Aj. there is a dead person whom Allah has ©£>] 

^ ^ brought back to life and given light so that he 
jL can follow the right path himself and also 
-sX* show this light to others to enable them to 

follow the right path. On the other hand, 

there is a person steeped in darkness, who 

does not care to come out of it. Can the two 

persons be alike? But thus it is! The deeds of 

those who deny the truth seem attractive to 


(123) Thus, amongst every people there ^ ,^ ygsj {J^ $ $ § Q£ Qffi . 
are ringleaders who scheme against those " ,,/,,sts y , *< &/**?' 
who ask them to follow the right path but *ux^\*y*&Ro\w&M 
their schemes invariably recoil upon them. 
They are, however, not aware of this. 

(124) Whenever, a revelation is ^ffifa$fc^$$LXt\Z&%* 
presented to them, they say We will not , , 9 < „ ,, jw, v ^ >** *v\>\\*\\ 
believe until the revelation is sent to us WJ*\ dfip ^e&t* **H 0** <i*>^' «1 
direcdy as it is sent to the XasooL" Allah e^%)^^^\jlj^\Sk%^ 
knows best to whom the revelation is to be 
sent. At first, they will be confronted with 
calamities of lesser magnitude as a result of 
their wrong doings. If they do not change 
their course of action, they will then face 
greater chastisement for the schemes they 
were planning. 

(125) (Such types of parties have existed ^^J^^^f^^^^ 
since olden times, i.e., those who accept the £ „ Z~y&\* " fc.' <•■ - •I'Si? & 
truth and those who oppose it - and all this ^ *U^4^v&Wj*^Sj^<>£<^ 
happens according to the divine law.) The ®&^0&$$'j£$&\Ci>& 

6 - Al-An'aam (Livestock/Cattle) t^lsT j»l*iS'^ J >*r«' - ~\ 


law is that whoever, leaving aside bias and 

prejudice, becomes broadminded, his heart 

opens to the truth of Islam and the straight 

path becomes clear to him. And he, who 

keeps his mind closed, his bosom becomes 

tight and constricted. To him accepting the 

truth becomes as difficult as if he was 

climbing up to the skies gasping. 

Those who do not reflect upon the truth 

remain confused and thus cannot believe. 

(126-127) O Rasooi this is the straight /.ihs A 1 Lit F^T « ><*\*> *** '\ / ,*V 
A P ath ordained by your Rabk Surely, We have W VC^^^^f^^ , , „ 
^y^made Our revelation clear for people who ®ti*%ljK^ J i^^J J ^|jj^ jS ^|J!$ J jJI 

are heedful. For tliem there shall be an abode 

of peace with their Rabb> Who shall be near 

to them because of what they had been 


(128) On the Day of Reckoning Allah s jj, •» ^>rf*»i < „ Ji "ft d—' ,»i* ,*ss 
shall gather all thzjinn and ms together. He ~^/* „,*$*, , J?** >*■£*-** 
will say to thejitws, (< You have exploited the W^u^^^^^juH^^^O^i 
ins a good deal " And those among the ins & £ §! fe S^U- && 'M $ ^ £& 5 jJl 
who were their votaries will say, "O our Rabbi ' " ¥ , .• 0t<ft ' J { 
We had indeed used each other in out ®M&^^&\ *W 
opposition to the truth until We reached the 
end of our term which you had devised 
according to your laws/' Allah will reply, 
"Your abode is ]ahannam in which you will 
have to dwell, unless Allah wills it otherwise. 
And He does not change His laws . All this 
is in accordance with Allah's Law of Mukafat 
and He is the Wise, the Knowing." 

(129) This is how different patties of ^|#&tK:^ jBrttallg 
%akmeen cooperate with each other in their <=%jf^!*w^^^u^£»'u^ii*«-ikMj 
opposition to the truth and eventually face 
the same dire consequences. 

(130) (On that day, Allah will also ask , ., «-„ , , „, ~ _ ,. , t ^ > f , , j 
them) "O group oijinn and ins/Did the rusul f^ ( f^^ W ^? ,t ? J ^ 1 
not arise from amongst you announcing My i*$j EySf J^ B^ &lS ^jS^S^^jjgcjj 
laws and warning you of the consequences ©<^j» i&UJb'f <? lli^f QiJI Wl 
of violating them?" They will answer, "We ^^ ^ ^^ ^ J ^ J " ^ ** 
bear witness against our own selves" 

(1) The Quranic style is that wherever Insha-Ailah comes after Ilk it means that nothing contrary would 
happen to whatever has been said before. See iMghst-d-QuranNiA. IV page 1 ,6 1 8 under noon-seen-ye. 

6 - Al -Au f :i±im (Livtslock/Ciitile) ]T^]1 ^^S'Vj^ "^ 

Indeed, the false attraction of worldly gains 
deluded them. So they will bear witness 
against themselves that they had been 
denying the truth. 

(131) O Rrtsoofftfje have narrated all dus ,j \ \s\**s u» \*\ y ^., »f , v ^ ,fc ,* *f u 1 
to you to show you that it is not Allah's way '^ W^^^^uWeil* 
to destroy people arbitrarily before they are 
duly warned. 

(132) Allah's law is that everyone is * Af^Y'* 1 H> --lM^M'1 ^ * \ ** \t^ 
^ssignedapositionaceordingtohisdeedsof ^^^0^^^ l^^c^^^ 
which Allah is not unaware. 

*/¥-> (133-134) Allah is not dependent upon ,y >>„ \ { *<**<s jk **W , , ,„ s*^ ? *,<:> >^^ 

^aiiy particular people for the establishment 1*^ ^ * ^ \7w ^,7 ', ***!%*Vss 

e#*of His ni^am (divine laws). Tt is His rahma ^9£jj*j3U^ 

^r (grace, blessing) to provide opportunities of b**±*J& ^fCl" 

^..development to all people. In this way, He 

y^-has given you an opportunity for 

development. If you do not avail of it, He 

will put you away and cause another people 

to take your place as He raised you from the 

progeny of others. 

This is Allah's law of succession and 

substitution of nations (9:38-39, 5:54, 21:11- 

15, 47:38 and 70:40-41). What We say is not 

an idle threat. It will certainly happen and 

you cannot thwart Him. 

(135) O RW/Tell your people, "You - wjg jj^ ,^§ j^£\fr\J$$% 
may do whatever you choose; I will not ^ UJ *^ 03 ^ ^ , /W% ^ TTl &yO* , 
interfere. On the other hand, do not ^^^^t^^^l^^l^liMyiij 
interfere in My programme. The results will 
soon show to whom success will eventually 
belong. Allah's law is that ^alimem can never 

(136) How can those people succeed i x < ^ \^z\^ z yi<\y* **\\ <* is*\* i «K*^ 
against you who are grossly superstitious? " \ ^ '^' y r / ^-- J J 
They assign to Allah from the tilth and cattle V"' JltrffJ ^^&^<J& U* %©>*J tjJ^J^S: 
that He has produced a portion and say, e£^k£fc^^ 
"This is for Allah - so deem they - and the 
other portion is for those whom we 
associate with Him." That which they assign 
to Allah's associates is taken away by them so 
it docs not reach Him, And that which is 
assigned to Allah is also taken away by them 

6 - Al-Aii'aam (Livestock/Cattle) T220J ^.U^l *>j^ "V 

on the assurance that they will have it sent to 
Allah. In this way the portion assigned to 
Allah as well as the other, are both taken 
away by the priest (and nothing reaches the 
deserving people), Lookl How clever is their 

(137) Their settlement is not confined to ,*/fesi $ a^ -*\>* s*S *rti s* jft ^ ^u 1 ^ 
tilA J cattle, Itey believe that if they ™^$^rf^*J 
sacrifice their children it, will please those ^jJ^Bjl^U^!£w^j%^$^ 

whom they associate with Allah. Obviously, ©ujjSjEu 

this is a most barbarous act. Still it seems fair 
to them. 

As already stated, if it were Allans plan 

L not to bestow upon mankind the freedom of 

Y will and choice, these people would not have 

l indulged in such superstitions, Allah will not 

compel them to adopt the tight course. 

Therefore, leave them to their own ways. 

They will not listen to your advice. 

(138) The matter does not end here. ^^^^ -S^T^jaj § 3*fe &iJil3TSAi tfK 
They set aside a part from amongst their ^^f/^r^, 7^ 

catde and tilth and say, "None shall partake > 1-^?' Lgjfr ^lilj^l ui>3j Sl^Uitj IS^Ji ^^J^UjTj 
of it except those to whom we may offer it ®£}^\*M^J*4ffi *^£ 

according to our belief/' They also say, 
"Such and such are the catde which are not 
to be used for load-bearing and such and 
such are the cattle on which the name of 
Allah is not to be pronounced at the time of 
their slaughter." 

These are mere fabrications against 
Allah, Soon, they will confront the 
co ns equence s o f such fabrication s. 

in the womb of our cattle, if born alive will ££l f^JfrL-. >>£«% > ,^ r? 
be reserved for our men and forbidden to M j^-eu^f-^* s&j* $£*& ^U^ui* uyWI 
our women. But if it is stillborn, all may elllctUS 

partake of it " 

Allah will recompense them for their 

Certainly, He is wise and knowing, 

(140) Those who kill their children ****+& \%*&* \ *t\f *'*{{*{ fit* ** ^ < >£ 
foolishly in ignorance and declare to be ^^ M * ^ 7~ ** * . , Z ^ , .1 

haram what Allah has made halal and thus ©ui^^lyo LijijL*j* ^lt^IS?'^' 

6 - Al-An'aam (Livestock/Cattle) X^lX ^*«o' ^ - "V 

invent a lie against Him, will be the losers. 
Certainly, they have gone astray and are not 
following the right path. 

(141) Allah has produced means of ^^\t^&'Jg^^^^$& 
subsistence for His creation. He has s ^ \''>^4[*\''> '[<t\r 'Krtri>W*& 
produced gardens with and without trellises, ti**W> klil^j^^tA^JU^jwWr* 

palm trees, corn of different kinds, olives 4^<j£| u \$pfs\^sZ&\'&^fy*P 
and pomegranates - fruits that are similar yet ©^JiJ^I 

different. O mankind! Partake of them when 
they ripen. On the day, that the harvest is 
gathered meet your requirements and give 
* the rest to the Ni^am-e-Rabubiyya for meeting 
the needs of others (2:129). Do not keep 
. more than that for yourselves. AUah does not 
' like those who do so. 

(142) Allah has created cattle for your g ^ >£y [^ $ j^* $jj£ Jffl ^ 
' use. Some of them are meant for carrying a s ',, 9 9 9 , >*^ i £, a ,.,, 

burden while some are for food. Eat of what ®W $0*JJ<ty ty**-JlsttW> 

Allah has provided for you for food and do 
not follow in the footsteps of Satan (Shaitan, 
Devil) as he is your open enemy. 

(143) (For food you usually have) eight ,jj ,^ £j, ^ ^ ^, ^ ^ $£j 
animals; two of sheep (male and female) and f/>< ,.. . , ^ ^ . 
two of goats (male and female) [the other ^j\ $4* «0*U U! ^^ ) ^ 1 ^^^ 
four are mentioned below], Ask the ^(^^-o^ui-sWc^ 
mushrikeen, "Has Allah forbidden to you the 
two males or the two females of the two 
pairs? Or has He forbidden to you that 
which the two females carry in their 
wombs?" Ask them as to what is the 
authority for their belief if they speak the 


(144) Then there are two pairs (male and ^ -f^T jj u^p ^ ^ ^j, ^ 
female) each of camels and oxen [this makes ' ff ,^ a1it ,^ : » , Y * .**> >f*li fcf ^Sft- 
a total of EIGHT]. Ask these mushrikeen, »\±&j&A ^3W^!^tt^U<#MJt 
"Has Allah forbidden to you the two males 3^^^|#^l^jffif(I^'lj^Stlj£ijil 
or the two females of the two pairs? Or has " ^/^K^U^^I *jLj&LrK)l 
He forbidden to you that which the two ^U^'^'^J^a ^^cr^ 

females carry in their wombs. Were you 
present when Allah gave this 
commandment?" Who is a greater vplim than 
one who invents such a lie about Allah to 
lead people astray without knowledge. 

6 - Al-An'uiim (Livestock/ Cattle) T? 22 JL v.Ui^JIfis \ 

Remember, Allah's law is that ^alimeen 
cannot follow the right path . 

(145) Tell them, "I do not find in that ,& *frf,r*T<: rf K\* <.<1A\'~W *\ * r3 *it 
what has been revealed to me anything ^ w! ^^^J^dkiJU^ ^ J* 
forbidden to be eaten by one who wants to j$3*f KW J^j^^^jttjL2tSjT53J 

^I'TT"^ carrion>(2) fl 1 ow ^ b]ood ' ^5^^^ 9 t55^^5^!^^ii 

(3) the flesh of swine surely, that is an ' " v '*' 

abomination, and (4) that (even if otherwise 

balal) which has been dedicated to someone 

other than Allah. Eating of such things stops 

the growth of the self and leads one to 
<^p- wrongful ways." 

^* "However, if one is faced with a 
<^ situation when he can find nothing else to eat 

except the above and his life is threatened 

then he can partake of what has been 

declared to be haram provided he is driven to 

it by starvation and not out of greed or the 

desire to violate divine laws (5:3, 2:173)" 

One who adheres to Allah's laws will find 

Him to be both protector and nourishes 

(146) We had forbidden to the Jews ~j r £* ^^ ,. u*^ »,[<> ,* ,\ <& 
every beast with daws and the fat of the ox ^ £ ^ ,f7 ^^ T^J , ^ ^ J 
and the sheep except the fat which is on their w jl j»l jl l»J>j^ tsXi* U 9} ££»»** ji$t &> 
backs or their entrails or that which sticks to ©^S^JJEg *i*&i#£ ^Ji %1£ £&l X 
their bones. This was a punishment for their " -»**—--.» ^ 
rebellion against the divine laws (although 
these things in themselves were not unlawful 
as a food). What Allah says is certainly the 
truth (4:160). 

(147) Allah's book (Quran) has declared * < , \, &» *, , , ^ „ , ,, ~ c ,,,• ^ ^ M< 
these forbidden things to be lawful. If the ^ - ^ ■" ^ !j ^* J JJ ^ J ^ J ^ W? 
Jews do not accep t this it means that they do ®Q^J^\J^ 
not want that their punishment should cease 
and deny themselves Allah's rahma. Who can 
help those who wish to remain guilt-ridden? 

so desired, neither we nor our ancestors ^~ v , ", , ^ ^ ^ ^ ' ^^ u*** 

would have committed xfiwjfe or regarded ^V^^-*^d^S^tojT^jI^(^tfiS 

anything as haram of our own accord." This ^^[^^Qi^pJ^^^ $$ 

is nothing new. The people before them also ' * " ' " ,,»»<<,,#* 

declared Allah's revelation to be false until ©UW^l^il 
they tasted the fruits of their deeds. O Rasool, 

6 - Al-An'aam (Lives took/ Cattle) ]C^ 2 ^J L ^^^T^jr* - "^ 

say, "Have you any authority against us? If 
you have, produce it You follow your own 
conjectures and do nothing but only Indulge 
in speculations," 

(149) Say "To Allah belongs the e^Tj&J&^&dl^^ 

argument which is self-evident and, ^ ' * " " 

therefore, conclusive. Had it been Allah's 
plan that all mankind should follow the right 
path, He would have created them without 
freedom of will and choice." 

(150) Say to them, "Brine those *[<m<i ,£* <u <&< *>**¥ ***\ 'fcX"'* rf** >|£ 
witnesses from amongst you who can testify , n v >^ ^ Z T JT^ ,. ^^ 
to your assertion' that Allah had forbidden *wV ^ ^^' ^j*WJj **** ^ y* 1j^ 
these things to you," If the witnesses come ©t^^iiK^ 
forth, ask them to produce Allah's authority 
for what they say. If they do not produce 
such authority, you should not accept their 
evidence. You should not follow the base 
desire of those people who declare Our laws 
to be false, and do not believe in the 
hereafter. They, in fact, set up peers to Allah. 

your Ktfiw has made binding on you: " l * ^ T^ 7^ 

1 . You should not associate anyone with cP t$JK & *> *JJ I W» jj uL*>J c^LyiyW X 

2. Be land to your parents [owmg to old ^j^^^j^^J^gg, 

age and infirmity, they need your attention . , ^ ^ ^ # ^ 

and care; look after them to meet their ^(j^i^tu&^l^i^^tO^^^^^u*^* 5 

3. You should not deny your children the ^ : f ^ t ^ ' ^ „ ,„ , , p ,,„ ,„ , , 
opportunity for development out of fear of ' ^' *"' ^*^ ^ b u* i>J^>» "U **-J 
want. Our Ni^am-e-Rabubijya is responsible ©<i^2j22 f^ jtiJjSQj 
for providing for you as well as for your 


4, You should not get anywhere close to 
indecency - either in thought or in action^ be 
it open or secret; 

5. Do not take any human being's life - 
the life which Allah has sanctified otherwise 
- in pursuit of justice. Allah has enjoined this 
upon you so that you may learn to use your 

Allah further says: 

6 -Al-An'aam (Livestock/Cattle) ^224^ ^Lti^JI S>^-~ - A 

6. You should not touch the property of 
those left unprotected e + g,, orphans, except 
when you are required to expend something 
for their betterment, until they are of age; 

7, You should, when required to say 
something in a disputed manner, speak jusdy 
even if your own relatives are involved in the 
matter; you should fulfil your commitments 
and promises, since they are not made with 
one another but are in fact, made with Allah; 
you must also be fair in your 
financial/commercial affairs. 

Allah has enjoined all these upon you so 
. that you may always keep them in mind. 

You should not regard these laws as 

undue restrictions imposed on you; in fact, 

' by obeying these laws the human personality 

is broadened and strengthened (2:286 with 


(153) This is the straight path devised by £^*^ 

Allah. You should follow it and never think ^J^"^ ^Jj ZZ ^7^^^ ^ 
of following other paths. If you do the latter ©U^ jWJ fyj^sj^* ^^L^ if 

it will divert you from Allah's path. He has 
enjoined these laws upon you so that you 
may become muttaql 

(154) Before this, We had also given $$^ ££{&# j£ CQ *2fil l«# B5t j$ . 
Moses a book in fulfilment of Out promise ^ " t, 3 , ~,Zr* ,*<'{*. , ^ ,,/,*■ 
to those who wanted to lead a righteous life; ©uj^^*«MW **»j j <J 0*U& 
it contained clear instructions. This book 
was a guidance and rahma so that they may 
become certain of the Law of Mukafat 

(155) And now We have sent down this s • >*s,z Jffi*t ^s&y ***<{< qs\ f *\\'\\ <*l<\< ■ ' 
blessed book. So follow it and be heedful of •ti»^>V^lj«ljej^Udlj^^ J »!^ 1445 

Allah's laws so that you may become worthy 
of Allah's rahma. 

(156-157) [O People of ArabkQ This ^<^^2, j^l^ll^f 

book has been sent down to you so that you ^„ ^^ ** ^ 7* * ^ , ' ^ „ s K ^ t , 

may not say, "Earlier books had been sent eStJ$lk& ^W^^^^k^^/j^ 

down to the two groups Qews and H£* j&j® # *$ jT& j2 % i$uit 

Christians! which we were unable to ^ t < x** u^**" * + * * ^ \ \\ s<f*c ?<?< **< 

undetB ta nd ; »orsay,"Hadabookbeen S ent &#W W^J^V^-Wu* 

down to us we would have followed its ©u^s^^^ WV'^'^^^'^W^s^^! 
guidance better than them," 

Now, a clear exposition (which is 
guidance and rahma) has corne down to you 
from your Rahk Who can be more %alim than 
lie who treats such a book as a lie and turns 
away from it? Remember^ those who turn 
away from Allah's laws will soon face severe 
chastisement for their turning away* 

(158) Ask them as to what they arc jzfa&ft jf^!^^^ & 
voting for. They arc perhaps waiting for ^Jy^^,' ,; ^Jl^'X^^ 
mafaika to come down to them, or for Allah iirV^LtjIUAi^J J ^%j 9^' U*^ <4y>»Jti ^j S* 1 
Himself, or for miracles. Professing eiman gj g£g| j£ >g£ f^j g <^J;f J^ ^ ££j 

<#p after witnessing the above will be of no avail ^^ *> • 

^f to those who have neither believed in Allah ^ " 

<*4\. before that, nor have done any good deeds in 
*^ pursuance of their beliefs. 

O Rasool! Tell them, Cf You wait and along 
-with vou we will also wait to see what 
happens to you." 

(159) Ueen is one way to be followed bya ku * i ,: *** ****% \p* i 9 i\£" **'•> ^t>>< ^ * /?» + \ 
united ummab. O JfYon should have ^ *^4^*^k*W^*^^W 
nothing to do with those who create ©us^Vw^-^H^^ul^-^ 
differences in the deen and divide themselves 
into sects, Their affairs will be decided 
according to the laws of Allah Who will 
make them realise what they had been doing. 

(160) Whoever does agood deed, will be ^ ^ £ ^ *\MR& & g% & <S 
recompensed for it ten-fold; on the other - > " ' . d . __ v </ ^ , 
hand, whoever does anything wrong, will be <*WJ«J X*^ ^ j' li:* 
requited exactly according to the nature of 

the wrong committed by Mm and thus no ^ 

^tdm i s done to him (1 6: 1 26 s 42:40) . 

(161) Say; "Allah has guided me to the ^ ^ ^ r^ r-** ^ ,,•,* K \i^/ r *; "' nit *|« 
straight and balanced path through an ever J * r "- ' ^^ — ^^ * " V ^^^ -^ 
true deen which was also followed by ^Ltt^r^ 1 w* d* W? <■%*?■ 
Abraham who turned awav from all that was 
false and he was certainly not of the 

my living and dying 
Allah, the Rahh of the entire universe, who 
has no partner. Thus have T been 
commanded and I am the first to submit to 

6 - Al-An'aam (Livestock/Cattle) X* 26 ^ ^.U^' %>jr~ - "^ 

the commandment." 

(164) Say, "Do you wish that I should « S £ , fg <^ >& ^t""^' »jlf Al^f *ft 
seekaR^ometmanAllahwhoistheR^ #£™,*f ^% ™T*l^ 
of all and everything? His Law of Mukafatis %*£>* JJjj dli \*!*1 S fiaj5 jy 3 5j 5 ®& 3i 
that no one else shall be responsible for what e£$& Aa£$w Jp "ff 
he does except his own self and no one shall 

be made to bear another's burden. Everyone 
will have to fulfil his own responsibility and 
all affairs will be judged according to the law 
of Allah who will make clear to them 
wherein they differed." 

(165) You have attained power in the j% $££'%%,*$ £&>$&!$&% 
land according to the Law of Succession of * ^ t, > , a , ^ S ,**^Ts 3 - &W\ \ " 

.Nations. Now, it will be seen as to how you ^45 '^V fi? 4 ^C <d **£$ & t^JJAJ ^j* 
exercise this power (10:14). This will »%£%$& 

determine your place in the history of 
nations. Allah is swift in reckoning but is also 
protector and nourishes 

7 - Al-A'raaf (The Heights) T^T ^iJ^S' %>J~- > V 

Surah 7: Al-A'taaf J^\ V£.a j>|^ 

(The Heights) '"' " ' * 

(1) Thus says Allah, the knowing, the ^ ^jj 

wise and the insightful: 

(2)Thisbookh a sbeensentdowntoyou Jfc^ib*£&<&*&$8$$\*l£ 
so that you may warn the erring and remind ° >3J ^ J ^^^ ^ yu ^ ^ <->*&W ^ 
the momineen of their responsibilities. You °Ui*S3+y 

will have to confront strong opposition; do 
not be disconcerted by it. 

(3) O Jamat-ulMomineenX Follow only &\t±X*'\*~.>t * \> f tefr,Kt > s^V^fT'i"^ 
.thatwhichhasbeenrevealedtoyoubyyour ^ ^I^^^^^^^I^UWi 
Rrf&& and do not follow another ally. This ©uiAftw 

> course of life is clear but people generally do 
f not follow it absolutely. 

(4-5) Those who rejected divine laws 
'were ultimately destroyed. Destruction 
overtook them by night or when they were in 
their mid-day siesta. Then they cried, 
'"Without doubt we were qalimeen (usurpers) 
and so deserve this (21:11-15) " 

(6-7) Their destruction will not be 
arbitrary We will ask Our reWwhether they s 

had communicated Our message to them ^i^^^^j^^^- 

and also ask them if they had received the 
message. Allah knows the truth but these 
questions will be asked to meet the 
requirements of the process of law. 

(8-9) The life and death of nations is 
determined by their own deeds. If a nation's _ f - - ^ ^* 

good deeds outweigh its ill deeds, it 'y& ^^4^1 !jl^> CJrf^ ^VJU ^ 
continues to prosper but if the opposite is ©^j^Ji^Ij 

the case, this will lead to its decline and fall. 
On the day of reckoning, the actions of all 
nations will be weighed and those whose 
good deeds outweigh the ill in the scale, will 
be deemed successful but those whose ill 
deeds outweigh the good will be the losers 
since they had disregarded Our messages 

(10) O mankind! We have established UUWGb£Q2lv&b$&& 
you on earth and provided for you means or "' " "* ^ 

sustenance. How little gratitude you show! ®t& 

&mssA p^^i a*;f &) #££ 


jj]>» &&> ^.J 


7-Al-A'raaf (The Heights) TzHtj ^>j>^NI %>jr~ - V 

(11) Ingratitude produces disorder in the ^ |; j£| ^ Eg j5 .^ V j5 :£& oS 
land. This is illustrated by the story of Adam ' % , t , , u , « • L ^^.-ts _ , ^< 
which has been narrated earlier (2:30-38). ^^t^oW" u^HjO*J 
We created you and fashioned you and then 
We asked the malaika to bow before Adam, 
the representative of humanity. They all 
bowed, but Ibkes did not; he was not 
amongst those who submitted dicmselves, 

(12) Allah said to Wees, '"What prevented , **<* e5 , ^ #,s y< ^r> ± y, j»^r ? t -- j ^ ^ x^ y ^ 
you from bowing to Adam when We had ^ ^ # <•**>,, r> , 
asked you to do so?" He replied, "I am w^t^^aU^fl^ 
superior to him. You have created me of fire 

r and him of mere clay " 

(13) Allah said, "This cannot be a valid ^ ^ ». g ^ ^ ^f 3f^ JJ (#. WB OS 
F proof of your superiority. You should not 

. have been arrogant - By doing so, you have 
degraded yourself. You can therefore no 
more remain with those who submit to My 
laws and obey My commandments " 

(14-15) He said, "Grant me respite as t $^&&$v(^ J $$^$ 

long as there are human beings on earth " 

Allah said, "Your request is granted (1 5:35- 
39 and 38:77-79)." 

(16-17) lblees said, "You have led me *j -^ ^^^^355 ^fU $^t 
astray You did this on account of Adam. 1 ,s, , *,*, ,,, , y , • , > ^ v, tll< i/T 
will sit in ambush for them (human beings) ^ **W ( ^ J ^jf* ^-7?^ ^ ft* 
on Your straight path. I shall come upon «S^iiJfT^!95t^wG^ 

them from the front, from behind them, M, 

from their right and from their left. Then %y 

You will find very few of them truly faithful 
to You." 

(18) Allah said, "Be gone from here, ^^ ^ ^|£jS &]& & *# OS 
despised and banished! As for such of them " ^, ^ 3 > ^ ,,,, 
who follow you, I will most certainly fill ^Ui*^ j^j^ft 
jahannamvnth all of you/ 5 

(19) Allah said to Adam, "You and your ^M^^^<&^ 
companion should dwell in janna and eat " / / .l - fc^^^'ii *' 
from wherever you please. But do not create ®V#^ &S OjSci Bj^l B> 
dissension and differences. If you do so, you 
will be from amongst the ^atimem (2:35)," 


(1) Birth in a particular family, class or race is not a criterion of superiority or inferiority. The only way to 
claim superiority is by doing good deeds. All human beings are equally worthy of respect (1 7:70). 

(2) Human beings may subdue but cannot eliminate evil forces (15:40, -58:83). 

7 - Ai-A'ratrf (The Heights) JzajJ ^]^S' \>y~ - V 

(20-21) Satan whispered suggestions to ^ ^ g£ ^ £ tf^^l E# J£# 

remained unnoticed by them. He told them, ©cft^^ti^OJ t^^^^^^^i^^ 

"Allah has imposed this restriction on you 

lest you attain unlimited power or become 

immortal," arid he swore to them both, 

saying, U I am your sincere adviser/ 5 
* (22) So by deceit he brought about Lhcir ^ ^ ^^ ^ ^ .gg ^ ^ 

fall and the significance of their private parts - ^ ; . * 

dawned on them. They began to cover c^W^UJjW^ ^'^jjU^U^^T 4 ^ 
4\ themselves with the leaves of the Garden. ^&£ffi;^&^C!ft8^lC& 

^ And their jR<?M called to them, "Did I not 

warn you against such a pattern of life and 
? also told you that Satan was certainly your 

avowed enemy ?" 

(23) They both cried out, "O Our R*bb\ ^ gjjgj X&% Q$J$ $ <$fc& % % 



We have indeed wronged ourselves and 
unless you provide protection and rahma for 

us, we will be ruined ." 

(24-25) Allah said to them, "Since you ^j^u*^ 
have accepted responsibility for your fault, t ,,*'*£ \** • >,£-** [>».^ y?^~ K*> ^lk * \\ 
your repentance is accepted. But you and all u ^ ** J w ^^ ^^ w.~ ^ w v w* 
other human beings will have to start your 
life from a lower level. The dissension which 
you have caused will make all of you each 
other's enemies. You will stay on earth for a 
while and will be provided means of 
nourishment so that you may be able to 
develop yourselves and attain a higher level 
of life. You will live on earth, and die 
thereon, and have life thereafter." 

(26) O mankind! You will start your life .* (>v Ml 5 ^ ^i v *■ f* f* Pi *W fi^f \ c "\ tt\ 
on earth from a lower level This does not ^ ^ t , _ 

mean that earthly things are forbidden ftuiAvW^l^t^^ j^^ti^ 1 

(3) Hun ian brings have a strong desire for immortality The way to attain immortality as prescribed by Allah 
Is through the development of the self. Those who believe only in physical life think that they can gain 
immortality through their offspring This wrong notion misleads them from the right path. 

(4) Both Adam and Ibkes disobeyed Allah's commandment. When Allah asked Adam why he disobeyed 
Him, Adam accepted his mistake and repented. Ibkes \ on the other hand, did not accept responsibility for his 
act of disobedience but said that Allah Himself had led him astray. Since the possibility of Adam's reform 
existed his repentance was accepted. On the other hand, since Ihhes did not hold himself responsible for his 
deeds, there was no possibility of his reform. This allegorical stow illustrates bow the Quran affirms the idea 
of freedom of will and rejects determinism, 

7 - Al-A'raaf (The Heights) ^23oT cij^\fl Vj^. - 

(7:32). They have their utility and also their 
aesthetic value (3:13). However, the most 
valuable of all is adherence to the divine 
laws. But only those who reflect on it will 
take note of it. 

(27) O mankind! Beware that Satan does , . ^ tejffi?'j^tf&^$'J*& 
not lead you astray as he did your ancestors ff^T ,, %T * zT ? Z}77^^ 
exposing their private parts to them. Satan S^^^J^jj^JKS^C^fH CJ^I^yiSc 

and his companions watch you from where ®u^ !3fc^*t$c5W$l £t£* El ''J**? 
you cannot see them. They become the 
friends of those who do not believe in 
Allah's laws. 

(28) Whenever such people commit any ^^^^^it^^^^gtjSS^ 
. indecency they say that their ancestors had ^ ^ * * \ ^7* 1/ %> ,s* i V^T 

done the same and surely Allah commanded S{jj*l*i 3 U $h\ J* ^jA>1 ^li^u j-^L 3 dli! yj 

us (through our ancestors) to do so, 

O Rmsoo/I Tell them that Allah never 
commands indecency. Would you attribute 
to Allah j something of which you hpve no 

(29) Tell the mj My Rabb commands ^^^j^'j^-j^n^f -)l 

only what is nght You should concentrate ^ Jk ^ ^ u^m—Jwjjsu 1 «*-#yi±jj*iu» 
upon exclusive and sincere obedience to ®UJi^^ljjlP 6 Ud^!^(j&^* 

Allah's laws. This way you will once again 
attain that paradisiacal life from which your 
ancestors were expelled " 

(30) This is how Allah manifests the •*. itsm rii^LMUM .f/4/r^^/ i^[>*<, 
straight path. One group follows this path, ^^J, S^teC! f^,pf 
but the other goes astray. The kttet are those ^{^0^X^(1^^^^ ^±£fi iQ$ \ 
who consider Satan their friends and delude 
themselves into thinking that they are 

following the right path, 

(31) O mankind! Be mindful that the as wiv \M*> »- j& ** >fe>> \,z > sA <z**\ 
attractive things of the world are not % Wj ,JC *^ # ^^^f^ft 
forbidden. They do not stand in the way of ^Utitr^'^r^J ^i^jsp* 
obedience to Allah* You may eat, drink and 

utilize these things but do not exceed the 
limits prescribed by Allah. 

(32) Say to them, (( Who can declare to be ±-*\\s \ f»l*^ k t^Jfrrfi A^ •if *' >\'« 
harL the good things and wholesome f^^^T^.Z^^t 
(tqyyafy articles of food made available to t^T^B^^^^V^i^^^'S^uSLls 
human beings by Allah? In this world these @<jjff»LartS k=-J^ '' 
things are available to both believers and 

7 - Al-A'raaf (The Heights) ^231^ ^J^S 1 ^^ . V 

non-believers but in the hereafter they will 
only be for those who believe. Thus, We 
make Our guidance clear to a people who 

thought; (2) all those things which debilitate &^&^bS&&^$ifa$\g i 
human capabilities; (3) unjustifiable eQ£$&%&\ 

rebellion (4) associating other authorities 
with Allah; Allah has in no way sanctioned it, 
and (5) attributing to Allah that of which you 
have no knowledge." 

prosperity, but if they deviate from it, they ©uVv^ixlj 

gradually decline until they are overtaken by 
death. This is called 'the term' of that people 
which they can neither retard nor advance. 

(35-36) O mankind! Our messengers J\^^\^ ( ^J^^ j ^^y^ 
will come- to you and announce Our , , ^"^^^UJ-^^uHj^Htfyi^ai^tt 

directives to you. Whoever adheres to them ^&^^Q^i^S&ji%^W'^'%^a 
and lives righteously by doing noble deeds, - j^ [J^ *jBl Jiif aQ»I^ llSal jj 

which are healthy and constructive for one's " * 

own self as well as for society, will be free of 
fear, grief and anxiety. But those who 
discredit them and treat them with 
arrogance, will be the inmates of jahannam 
wherein they shall abide. 

(37) Who can be more ^alim than one ,x i k *\ , i?u« ,f i , *> ^,. tf ,• , f ,^ 
who foists a He on Allah and discredits His ^J^^Jl^ f^ ^' ^7 ,. 
laws? During the period of their respite, ^jS^t^J^^V^t^^S^^-**^-*^^ 
provisions for physical life according to ^&fc& k &&&&3^^ 
Allah s laws will be available. When their „, u ■ ^ fitff t ,„ *> 
term of Hfe ends, Our malaika will come to ®^ &oi#i$*Bldr 
them and ask them, "Where are they on 

whom you used to call besides Allah?" They 
will say, "They have all forsaken us," and will 
testify that they are kafireen. 

(38) Allah will say to them, "You should t u^ ,. W . ,«* ■> ><* >t ,t ^ «f # ,l w 
join the batches of jinn and i* who have * ^ ^ f<*** *» *t M ^ * ,J T ' * 
precededyouinhell." tft tfftl \i{ Ji H£Lf £5 «t efo E$ ^Bjl 

Different batches will enter hell one Gl£^^f^KjUij^J*f*^1Sf 
after the other. When a new batch enters, it ' e^$<^$$^'^> 

Al-A'raaf (The Heights) £^J w*J^N)l *>>~ - V 

> ^ *> 

curses the one immediately preceding it. 
When they are all gathered, the last one 
pointing to the preceding one will say, "O 
Our Rabb, these ate the people who had 
misled us; give them double chastisement." 
Allah will say, "All of you will have double 
chastisement - one for following the wrong 
path and the other for misleading others 
(1 6:25) , You do not realize all this." 

(39) Those who have entered hell earlier ,£« uj ^ {$ jfog ^^N^f £Sg 
will say to the ones entering later, "You are - " t/ ^ f **n, ,, ,<•?. 

ino better than us so you should taste the q^Wj^Wu!^ 

chastisement you have earned." 

(40-41) Those who discredit Our laws fa\tf$$^\£\ffir&\ t )$$Q$& 
^and treat them with arrogance will never ,-/ P - ^ w ^„ ^ ^j, r , ff ^ y 
receive those blessings which accrue as a 4Wj W'*- 4 ^** ^ ^.^V?* ,i 
result of obeying Allah's laws. Just as a L ^\% J^ &$ %$%4> wSj$®v&J$ <j£ 
twisted rope cannot pass through a needle's @$JJaJl <£? ildjS 

eye, it will not be possible for them to enter ""' *" 

janna. This is how wrong- doers are 
recompensed. For them there is the fire of 
jabannam - as a couch below and folds of 
covering above. This is how the %alimeen are 

(42) On the contrary, for those who ^^^^^i^fe'^Qfa 
believe and do good things and do not * " "/,,>> \s>. >'utfj\ > * ?i 
transgress the limits imposed on them, We ©Uj^Us^ *4*i***\ 
only impose restrictions on a person in order 
to broaden his nafs, (self), they are the 
inmates of janna (paradise) (2:286, 6:153), 
wherein they shall abide. 

(43) During their earthly life human ^>j$^&tf$&J4&±$£&% 
beings conceal many negative feelings which ^ * ->'\\<k\" *\<'\\' " vtlA '"3l 
they have towards others even though they ^ <J ^ l*m ^ ^ W b ^ ^f & ^ 
may have cordial relations with them. There JgJ| ^ £f ggj ^ ^ <^ ^ $ E 2il 
will be no such feelings amongst the inmates ' ■ * e£^3ui3twKSjj! 
of janna wherein streams will flow (the 
blessings of such a social order would be 
everlasting). They will say, "Sincerest bawd is 
due to Allah who has guided us to such a 
destination. Without divine guidance we 
would never have reached this place. This 
truth was brought to us by Allah's rusul" It 

7 -AI-AW (The Heights) £33} ^ij^Vjl y>^ _ V 

will be proclaimed, "This is thc>«*w which 
you have inherited; and since you have 
inherited this janna as a result of your good 
deeds, you will not be expelled from it." 

(44-45) Theinmatesof/WwilJcallout n^^[[<^^<: *< p, „ , ,^ n , , ,, *,, 
to the inmates of jabannam, "We have got ^^^^^u'jUl^^l^li^ljaijj 

what Allah promised us. Have you got what SSSSSB lUtfiS ^ASi Wj^ClJ & 

Allah promised you?" They will answer, , Hi /£•"{'< '5 til £" itfcli 1fc ii4^1»f,^- 
Yes, qtkmwt have been deprived of all these ,u ,* ' ^" JUI -*** 

blessings. They arc those who turned others @ Uj^ SL# J^j ^ IjjyLjj^l 

away from the path of Allah. They made 
► twisted and crooked the straight and clear 
' deen of Allah and did not believe in the Law 
. of Mukafatund the life hereafter." 

(46) Between the people of janna and ^^ .- . , . c 

.>&Mwa»thefe will be a veil () (57:1 3). On the ^? ., WJ V* ,7 '^ ^ ^ ^ J 
'higher planks there will be people with ^ &*<£ & "i& J&l uf 5^1 v*#f IJaEj 

insight who will recognize others by their 

visage. They will greet those who, in their 

estimate are worthy of entering janna with 
salam (2: 143, 4:41, 56:10-11). 

(47) When they turn their eyes towards **\'V*w,.fo>» r^ \**x>\ * \ l >„ ,~ 
die inmates of hell, they will cry out, "O our ^U"* jWj'jKS ' ^^\smW^\<s*£% 

R^^l Do not make us companions of the 

(48-49) The people on the higher planks kfPtfK •" '**i*4t' .,-<?, , , ., ^T 
will recognize another group and say to ^ !U ^^^^^^L^I^^t(iiui^ 

them, "What you amassed, and on account $J^Q$^*C£ffi^$*&£& J 

of which you were arrogant, has turned out *£f ^ *frfc V< tf S^ln ft *f j*i'* ' 'l t "tt" 
tobeofnoavaut you,"and, P ointingtothe ^' ^W* ^ * W» IM ^ ^UV 
dwellers of janna, they will say, "Are not these °u*»3* 

the people about whom you used to swear 
that Allah will never bestow His rabma upon 
them? They are entering janna where there 
will be no fear, grief or anxiety." 

(50-52) The dwellers of jahannam will $$\feX&V&fr&\CA&\^\Jfc* 

say to the dwellers ot janna, "Give us / v " "r?^"^ , ^ ,^C 

something of the life-giving resources or the ^ ^^ ] & W*> ^ U W* ^J3& & 

provisions bestowed on you by Allah." They iiJjJ ^flB %-jJI l£Vj,% Z& fij Jj2 5 lj£?l 

will reply, "Allah has made these things k«? * if ~ ' ' ' ^ f- <t i^ pv »< < ", • > i' ^ ff 

for the A^fcor who made their ^ into a ^ f ^-^ ^ Uj U ^ ^ ,J ^ ^ 

— , ^^ C&jttA J^s &ff* 

(5) SupctficttBR human beings are all .Jike. However, their outlook on life differentiates them from each 
other. This is what the veil means here. 

7 - Al-A'raaf (The Heights) C*2 wiJ^&S' t>T~ - V 

play and a pastime and who were deluded by 
the attractions of physical life. They rejected 
Allah's laws and did not reflect seriously on 
the fact that one day they would have to 
confront the consequences of their deeds. 
That is why they have been deprived of 
Allah's blessings. We had given them a book 
clearly explaining Our laws which was a 
blessing and rahma for those who believed in 
it. But they rej ected it/ ' 

(53) The fact that they do not believe ^gS^^^j^j^fifcA^jg;^ 
means that they are waiting for the ,J?Zr *'$'''> **#" Jiuiwu* 

' consequences of their deeds to come before £**£>*? JUai ij* U (ji* \J*L Gjj <3-«j cj>U j3 £& 
.them in visible form. When the concrete Q%J^r&frffi&Z^(ff&1$ffl 
results of their deeds come before them they t ^ ^^^^w ,»s 

L will cry out in despair, "Allah's «ww/did come ■ e uw^ &5 U*** 

- to us and warn us. But we did not take them 
seriously. Are there any intercessors who will 
intercede on our behalf? Or is it possible 
that we may be sent back to act differently 
from the way we acted in our earlier life?" 
This will not be possible. They had earned 
this ruin for themselves. They have been 
forsaken by whatever they had fabricated. 

(54) O Rasoo/ITcU. them thatyour Rabb is # &* ^ ,; < <j K i » a, K& , .* *a i #**, 
the One who has created the universe in six ^£^ j ^*«7 ^ ^^ J 
aeons and kept His control over it (10:3). In J^S^^^OP^^^ItPdP 
accordance with His laws, the planets ai^^^l^^V^^^J^i 

®(SJil!cJJ , 

revolve in such a way that day and night 

succeed each other in quick succession. The ^USs 4 -*' 1 ^-J 

Sun, the Moon and other stars also obey His 

orders. Take note! The domains of khalq and 

tfwboth belong to Allah Who is the source 

of all blessings and Rabb of all the worlds. 

(55) Invoke your Rabb in humility from E *■> s->>\ * r a << t )&** *\*>#> &w »f 
within (6:63). He does not like those who do ^^^M WUjfriAW 
not observe proprieties. 

(56) After the Quranic system has i|j,[^f^w»< »***v f \" tf*\'*' .<ft v\>* \ia, 
restored order in the country, nothing ^ W^jU^b^^^I^j^j*^^ 
should be done to disturb it. If you are Cfe^l^^^^^>J 
fearful of losing something or have the 

desire to gain something - in both cases act 
according to Allah's laws. Allah's rahma is 

7 - Al-A'raaf (The Heights) ^235^ ui|^&\|l V^w - V 

close to those who lead a balanced life in 
accordance with His kws, 

(57) Allah's rahma includes means of ^g^l J^ ^A^5 ^X £K ^ ^ J-5 ^^J 
subsistence which Allah provides for His ' y>Ai<fr\ A K<< -* X\^^A^ 
creatures without them having to make an (?K3$^jr»\**W\^ 

effort This is illustrated by one example ^^1^35^32 Ji^J( >rj^ ^J^^2ll 

taken from the world of natural phenomena. 

Winds come with tidings of the rahma to 

follow. They bring moisture-kden clouds, 

moving them towards dead land to shower 

water over it. The rain produces fruits of all 

kinds. This is how Allah revives that which is 

dead. You should reflect upon this. 

(58) It is the same rain which falls on all A ,^/ +*+ , .V & -/ ?[ cw< * *g * Xli 'tV 
land but, the soil which is tich produces ' ' is >T i» / ,>^ ^ 
abundandy whereas the soil which is not so ®wj>^^^j J 1 ^J^ ^JJJ ' J*J 
rich produces scantily [likewise, the same 

guidance (Revelation) is received by all but 
different people react to it differendy with 
different results]. 

In this way, We repeat Our directives in 
different ways so that people who want their 
efforts to bear rich fruit, should get guidance 
from them. 

(59) Stories of previous anhjamd their ^^&l>£l^ 

people are narrated to illustrate what has " ; ^^W'V^,^-^ 

been stated above. *-**»*-«! sAk j^ 3U I (Ji Sj^: 

To begin with, We sent Noah to his 
people who said to them, "Obey only the 
kws of Allah excepting whom there is no 
authority. If you disobey His laws, I am 
fearful that a severe chastisement of a 
dreadful day will come to you." 

(60) Thereupon the chiefs and elders of 0^ Ji£ ft ^361 juSu*5305 
the people said, '"We see that you have fallen " 

into palpable error," 

(61-62) Noah said, "I have not fallen .yj ^ ^ ^ **fe ^ , jjj «g ^ 

into any error, I am a rasool (messenger) from ~" / ^ "V^ , ^ u , ffyw 

Rablh&Alameen (Sustainer of the Universe) ®&£& S U *M u* JMJ JU jMj 35 *9^ JS&I 

to communicate His messages to you, I give 

you my sincere advice based upon 

knowledge from Allah which you do not 


7 - Al-A'Tsaf (The Heights) 


>j^\ft tf^~ - V 

5 L^ j^jKW yU^? 

sj5rs$ szt; A *s a$ $# ass 

(63) Do you wonder why Allah has ^.^j^ Ji/J 
chosen a person from amongst you as His 
rasool to warn you about the consequences 
of your wrong-doings and to ask you to 
adhere to His laws so that you may receive 
His rahmdP* 

(64) But they treated him as a Hat, When 
the Deluge came, he and those who were in 
the ark with him were rescued but those who 
rejected his message were drowned since 
they behaved like blind people. 

(65) Likewise, to the tribe of Aad, We ^ ^j£j £ ^ ,^,^j ^ %^J^\ £ jj; 
sent Hud, who was one of their kin + He said * ' ,*#.<^ < c *** 

A^ to them, "O my people obey only the laws of @Oj^ J» l Bj4* 

« X 'v^Hah excepting whom there is no authority. 
Will you not be heedful of the consequences 
' of disobeying Him?" 

(66-69) The unbelieving chiefs and ^ -£ ^ &$ g| ^ ^ ,^-jJ, <£j, Qg 
elders of his people said, "We think that you ,^^,„ „,,, , ,,, , t .& ' '\Ll'1 

are of unsound mind and we surely deem d^L&^^U^^J*v^\^<^ 
you to be a liar." He said, "O my people, I am J^u J3 ST j t|j *Cg jSH e S^l o5 (j* 
certainly not of unsound mind. I am a rasool j< v \? , i£ ,Ki , » <*?■*. ,f^T> » < ,d' £* • * < 
from K^4^»weii to communicate His Jf^ ^ ; „ .,pif^*'-"l 

message to you. I give you my sincere and >AUJ£^^^^*W*->« JJ *^i , J> a! J •»?**», 


well-intentioned advice. Do you wonder 
why Allah has chosen a person from 
amongst you as His rasool to warn you about 
the consequences of your wrong-doings? 
Remember Allah's blessing in making you 
successors of the people of Noah, and that 
He endowed you abundantly with power. Be 
grateful for xhc favours of Allah so that you 
may prosper." 

(70) They said, "Do you come to us so ^^j^ -gt^J^jil^B^fglJS 
that we may give up the gods that our fathers " - 
worshipped and obey Allah? We reject what 
you say. Bring upon us the chastisement with 
which you threaten us if you are a truthful 

(71) He said, "Your chastisement has ]\$§&^c^-$J*jJ&j&^*j^ 
already begun in that you have lost your ,/; ' ^ - *&. ^Jr,,,,*, r^ f 
teason. You wrangle with me over mere V*" -U* ^H 0? "fW*** ^^f^ 
names which you and your fathers have ©3^S3lt)#j5**JJilij!|S5 

©cft^iN u* ^oTiiiuii tjj 


VM^Jg «£*£*'*'*" 

7 - Al-A'faaf (The Heights) 15^3 ^I^S' i>>~ - V 

devised and for which you have no authority 

from Allah. Wait and sec what follows. I too, 

will wait/' 

(72) And through O ur rahma We .,, %f s > .\ /./["i-rc/fe^/v t •• • » . V * \ ,*& 

protected him and those who were on his W ^ ^ Ua5j ^ ^f^^T^t 

side from chastisement and uprooted those ^ti^JH 8 tpo Uj ^ju 

who rejected Our laws. They were those who 

would have never believed. 

(73-74) To the tribe of Thamud, Wc sent \i * s ,n (* <» u " » i »<f i *k v*i t . *(• «-,<»* ^ b . 

SaJeh, who was one of their kinsfolk. He said ^^ ^ j^f* J ^ . ^ L „^ 

to them, "O my people, obey only the laws J&J $b\ 450 a^ k j35j ^ 3*L iS^U jS v cJ£ 

s*»of Allah excepting Whom there is no J$5ib*% l£S3£ A u?,13 <3& GjSK tt 

Y" authority. A case has come before you to . ^ ,* V^J^'.W" J|P ^ K •.*../' 

^determine whether you believe in Allah's ^*W^ f ^^^ W ™^^ 

^ laws or not. Here is a she-camel belonging to *Ea2 W' U^J 'i** t^fl <j4 <jj jj^ <j?j5l 

^All a h (6) . Leave her to pasture freely on *S^u9$$&¥j$ffi\ffi& 

■if? Allah's earth and cause her no harm. If you 
do so, a grievous chastisement will seize you. 
Remember Allah's blessing in making you 
successors to the people of Aad. He has 
settled you so well in the land that you have 
built castles in the plains and hewn out 
houses in the mountains. Bear in mind the 

favours that you have received from Allah ^j^ 

and do not spread disorder in the land." «i 

(7S-76) The ptoud chiefs and elder, did ~, ^q ^ : ^ ^ ^ ^ ^ 2 
not answer Saleh but, turning towards those Jr / **, 1 , ****** u^ r ■** <- ,^i* 

who were lowly amongst the believers, said, ^ SHJJB ^ j £*? J-£» Ur* &\ wjBh J&$ (J*\ \ 
"Are you sure that Saleh (Salih) is a woofot ^ j5=iJ JjjL Bt tl^S:! £Sj3l OS o£,^»5 -u 0-?^ 
Allah"? They said, "We do believe in the * ' ^^ 

truth of his message," But those who were cl 'UiJ& 

puffed up with pride said, "You may believe 
if you like but we do not/' 

(77) They (broke their agreement with , .s 9 c y yj>\ 9 \ H t>fa- * v 3 t 'li^^^in ^ 
Saleh and thus) revolted against the uJ^WW^WiW^ 
commandment of their Rtf££ T They ^i^^il^t^T 
hamstrung the she-camel and said to Saleh, 
"Bring upon us what you threatened us with 
if you are from amongst the messengers of 

(78) Thereupon, an earthquake seized s* A \ , Kiip"' 'r' * '*z\i f^'P 
them unawares and the following morning 'X^^^'^L^^U^^jrflj^U 

(6) TIk tlctsiilsof tins story aro^ven in various ch:4^me,g, T l l.:61 68.26:1-11 -159,27:4)1 53/M:lM r \ 

7 - Al-A'raaf (The Heights) CS ^J^S' %J>jr- - V 

they were found lying with their faces 
downward in their dwellings. 

(79) Saleh had already turned away from &\ > » '<• ,*• eft' M&t • '< >ts *\\<a* ,*" W 
them saying, O my people I have delivered M * J\ w «* <rT 

to you the message of my &«££ and given ®iitt?^WJw? ^uU* 

you my sincere advice. But you do not like 
your well-wishers." 

(80-81) Similarly, Lotwas sent to his ^^^^^^(IfMl^/M^ 
people to whom he said, "You commit ^ r ~/7-^;^ ^jJ« J! ,» * 
indecencies such as were never committed lW ^C^'^A^Sj^iOV^U^^^^Uii^'^ 
before by any people. You go after men o&ijiI&fcSf 

> lustfully rather than after women. You are a 
people given to abnormal behaviour." 

(82) They did not answer Lot but said to ,*& z &•-*£ *»**,> >< tffc * -rjj, - ,^.^/ki// 
each other: "Turn Lot and his followers out ^J A^^HUW ^l^W^Uj 
of the city. They are the people who make a ©cjij4^LnJ 1 
show of being pure (T'a&irem)" 

(83) We saved Lot and his followers but • * i ?i ^ j ^w ¥^i> * i A r< * i> ' » >^ 
not his wire because she was one of those ^ *" 
who lagged behind. 

brimstone (1 1 :82, 54:34). Then see what the ****** ^ u "^ tf >>*■>»$« «^" U 

end of such criminals was I 

(85-87) And We sent Shuaib Qethro), ^^^\\^\^^^^\^^- 

who was one of their kinsman, to the people *T , *tT<^ ; " ^3 *> ■ 

of Midian. He said to them, "O my people! % wS^U 0£» !i*&4£ U* *&#& jS 'ffi 

Obey only the laws of Allah excepting %&±\&^$\^%^\£m& 

Whom there is no authority. There has come , .• „«. ,, * »' <, t •, ^ ,*>>y , t **tf e^ >-i 

to you a clear directive from your Rabk Give *[-^ Z^^t ,? % f^i ft, 7^ ^ , ' 

full in measure and in weight; do not %iWi^j^u*1d^^l J^tL^uiJ^UJil&jP 

diminish fraudulentlywhatis due to another; j££ £g jj^lj "jS^S ^ J^Tst IjTSi; 

do not cause disorder in the land after order * f * t * r Z „\ t *^ o^ ~„ f ^ t „> 

has been restored therein. This will be in ^ e ^ 1 Wi ! >'^ ^U» u& wl» ®t^~M 

your own interest if only you believe in it %.'j*i E t£ iul jSS <j£ Ij^eti l£*15 jj ^ij 

< 83:1 " 3 >- . . " e&jtt 

Do not sit in ambush upon the paths 

leading to truth hindering those who believe 

in it, and do not seek to make the path of 

Allah crooked. Remember when you were 

few He multiplied you and see what was the 

end of those who created disorder. 

Some amongst you have believed in the 

message with which I have been sent, and 

7 - Al-A'raaf (The Heights) 

^}l V>jr~ - V 

some others have rejected it So wait to see 
how Allah judges between us for He is the 
best of all the judges " 

(88-89) The chiefs among his people 
(who were intoxicated with power and 
wealth) said arrogandy, "O Shuaibl It is 
better for you if you return to our course of 
life, otherwise we will expel you and your 
followers." He said, "Shall we return to your 
course of life even though we abhor it? If we 
return to your course after Allah has 
delivered us from it, this would indeed be 
foisting a lie upon Allah. We will never do it. 
We follow the course devised by Allah who 
has knowledge of everything. We put our 
trust in Him " Shuaib then addressed his 
Rabb and said, "Decide justly between us and 
our opponents. You are the best of all to 

(90) The chiefs among his people, who 
were bent upon denying the truth, said to 
their people, "If you follow Shuaib, you will 
surely be the losers " 

(91) Thereupon an earthquake seized 
them unawares and the following morning 
they were found lying with their faces 
downward in their dwellings. 

(92) Those who had belied Shuaib (were 
destroyed) as if they had never dwelt in those 
homes; indeed, they were the losers. 

(93) Shuaib had already turned away 
from them, saying, "O my people! I have 
communicated to you the directives from my 
Rabb and given you sincere advice, You did 
not listen to me (and were ruined). How then 
could I mourn people who had denied the 

(94-95) Given above are examples 
related to a few of the anbiya. However, the 
fact is that whenever Allah sent a rasoolto any 
people, they treated him in the same manner. 
Those who rejected the rusul were initially 
warned by means of lesser tribulations so 


*** 9 if 


** 'ft*' 



7 - Al-A'f aaf (The Heights) ^3 ^J^S' %}?- - V 

thai they might submit to Allah's laws. Some 
of them heeded the warning and became 
prosperous, After a while they began to say 
that the history oi their ancestors revealed 
that such changes in future occurred as a 
matter of course, and they reverted to their 
former ways. Thereupon, they were seized 

(96) If those people had believed in and ^^.^^^M^aM^W^ 
adhered to Allah's laws, the blessings of this - '/^Vww *»i'K'\«*?><Y • <r\' 

world as well as the hereafter would, have n^'*& W^^.*^ ^L^jVi 

.4^ been opened to them. They rejected those 
^ff laws and Allah meted out to them what they 
A> had worked for (5:66, 7:4)- 

4f (97-99) flow can those people feel y\ffi^^^J&&J$$\^ 
A assured that they will not be seized by , ,j,V ~, t 4*Y* *»k 'f MW 

4/ chastisement whilst they are asleep or jX* WW^^^ji^ W^!rf t>l 1^0*1 
playing during the day? How can anyone r fc^j^lj^l^l^^t^^ 

disregard Allah's plan and feel secure that he 
would escape the consequences of his 
actions? Only those who ate bent upon self- 
ruin can feel this way. 

(100) Have thoie who are successors to ^^^J,^^^^ 
ptevic ms nations not learnt fro m th em as to ^ -^/^ • f< ^ ,' ^ J* 'Wl^T* 

what the outcome of disobeying Allah's laws ©u***H yj*$*&* J 6 *^-> ^<*&<-H ^^ ' *sp 

is? 'ihe initial consequence of disregarding Jm 

diese laws is that people lose their capacity to <i> 

understand. ^ 

(101-102) These are some of the people *fc**$^ $£ *(jgf &3& <}&&&& ty? 
whose stories We have related to you O ,, ' , U f[ , K Vu,W^ .^r 

RaswL Our rusul came to them with clear AASlwfc4k>> (J**U*Wu» WWi 1 ^ ^V 
proofs regarding the truth of their mission. ^j ^ ££ i*iT^tlJi-jt>5 £>Qj&\ o$ J* 
Those whose immediate reaction was to " ^KaJjLiliStfcj^." 

reject them without reflecting upon their 
message, stuck to their position out of 
stubbornness. This is how the capacity to 
understand is lost. 

Most of them did make a covenant with 
Allah but could not keep it for long. 

(103) After die earlier messengers We ^ ^, . £. j,^ ^i ^ ^-gj jl 
sent Moses with clear instructions to the '" ^ % ' 3 \\i' \' 'i "t''&Y~Y 

Pharaoh and his nobles but they did not o^y-Jjl 4-|U w 6 LJji >»l» ^ 

afford him proper treatment Behold what 


7 - Al-A'raaf (The Heights) X^X t-M^-S' V>^«, _ V 

©uS^-oli (1^ cuTdit^j ^ ^ ^. c^Ty i OS 

was the end of such mujstdmnX 

(104-105) Moses said, "O Pharaoh! I am % <&** »<"*'*.**» **vrti*^».i ■ * ' 'ifc' 
a rW from Rabb^Akmeen. It does not f ^ S( ^^^^ J y^^^ J 
behove me to say anything but the truth Utij^J^^'^Q^^^iP'Sl^ij^C^ l3(jf 
about Allah. I have brought from Allah a ®3j*"CwtSv/ju 

clear verdict (that no person can keep 
another in his bondage). Therefore, let the 
Barn-Israel go with me (44:1 8)." 

(106) The Pharaoh said, "If you are 
truthful and have brought a verdict from 
Allah, show it to us." 

(107-108) Moses explained to them the £- , ||g ^ ^ |*- . ^ ^ ^ ^ jg 

ruinous consequences of disregarding "^ '^^ >J '-^U^^'^<w L ru 

.Allah's laws and the blessings which accrue ©Ud,}*?*^ 

to those who adhere to these laws^ (20:17- 
&21, 26:32-33,28:32). 

(109-110) The nobles of the Pharaoh's ,* „t * 99 f » i< t <i tf , ,,,•,. , tf , «*. ^k 
court counseUed amongst themselves, w' Jtf 8 ^ J^ ^X^^f ^ 
"Assuredly, Moses is a very cunning and ©uLr'Obl^JJ^jl^Ji^Js 

deceitful man. His plan appears to be to 
drive you out of the land (and become its 

brother off for a while and in the meantime, ®4&JP' 

send your men to various cities to bring all JL 

priests with expertise." 

(113) The priests came and said to the <" 1 1 1i ' !? £f * 1 1" fl rf tf t rfle ' *"• fr" <li ^T" ' ,v4 
Pharaoh, "What will be our reward if we & ^^^^U^^id^^J^^^^ 

overpower Moses 1 **" 

(114) The Pharaoh replied, "Certainly '*33l''Jifir*' r *lK 
you will receive a reward and, in addition, ©t^Mc^tUMi^ Jb 
you will be raised to the ranks of those 
nearest to me." 

(115) They said to Moses, "Would you '>A'\i *%'& *fa\"& '<fa J"»'M*tP 

(116) Moses said to them. '*You may 9 X*s *, *?'**;* \s ku ^^^i^^^i^tfl^fr^fi'rf^iK 
initiate it." They presented their case in such ^-^-^ ^' «*' '^ ^ ^ jf ^ 
away th at people were mesme rise d and they ©4*te*t*%> 

(7) ^Ijda means staffs soban means serpentjwrf means hand. These verses literally mean, 'Thereupon Moses 
cast down his staff and it took the form of a serpent He drew forth his hand and it appeared brilliandy white " 

(8) Sahir&so means a magician. 

(9) The motive behind every action of a priest is to get some reward - he does not work just to uphold the 
truth. This is because, religion is his profession, hence a source of income (26:42). 

7 > Al-A'raaf (The Heights) L.M2T J^c^JI S^j^ _ V 

r — — ■ ■ ■ — : , 

also struck them with awe by explaining the 
consequences of opposing the Pharaoh. 
And thus they threw a network of great 

(117) We asked Moses not to be fearful 
but to present his case as forcefully as he 
could. The result was that the bewitching 
arguments of the priests were totally 


(118-119) In this way, the truth prevailed ggg ^ gjg & ,g~ -g j, ^ y jj 

over falsehood. The priests were vanquished 

on the spot and withdrew humiliated. ©cri^i** 

(120-122) The priests recognized the \,, -•* — f Ml «' P'frfl**'". ' *"4i'sK> 

. truth and submitted simultaneously, saying, ^ ^ e ^ *■* U "^ ^^ ^ ^ 

"We believe in Rabb-tf-Alameen who is the ©UiJ»J 

Kabb of Moses and Aaron." 
<*4* (123-124) Enraged, the Pharaoh said, puteffilx'.* *\*A?{*<{*<'\* .^N^.^k 
"You have believed in Moses without my ^£~ ^ ^^X^^ ^ 
permission. It appears that you are in league e)*!sWl ©ui^J J£^ 'tfUf X^La Ijf-jS 15^*11 4 
with him and the plan of both of you is to e^ldKJi? jl ^ t^i&1;^1 

drive us out of the city, and take power in 
your own hands. You will soon know the 
consequences of your conspiracy. I shall cut 
off your hands and feet on alternate sides 
and then crucify all of you." 

(125-126) They said, "You can do 
whatever you like. Your power extends only 

to our physical life (20:72). Your case as well e«S^U® IJiE^^llB^ Y 

as ours will ultimately be decided according 

to Allah's Law of Mukafat. You are taking 

vengeance upon us simply because we 

believed in the clear message given by our 

Rabb as soon as it came to us." 

Then they prayed to Allah, "O our RabM 
Give us patience and consistency in such 
abundance that until our last breath we 
remain obedient to Your laws." 

(127) The chiefs said to the Pharaoh, i^t »*w^^ \>* ,*"( ,***. ,t » W^'te' 
"Will you allow Moses and his people to V^^f 3 ^ J f}^^^^^J 
spread disorder in the land and to flout you lT^j jiv$ £$& 0^ lm ^S^j &j%j ufrjfy 
and your gods?" The Pharaoh replied, "I ©ui^&^Kl^& 

have decided what to do with them. I shall 
degrade those respected members of their 

7-Al-A'raaf (The Heights) £" 243 T J>J^>Jf *£*- - V 

community who have courage and vitality 
and pose a danger to us while elevating those 
who are devoid of such qualities. They are 
our subject people and We have total power 
over them (2:49, 40:25) ." 

(128) Moses said to his people, "Do not ±i <<fi * y u># »k 4r i"» "i , rfl i »' '\\* 
be afraid of the Pharaoh's threats; adhering & ^^ ~ ,T^ &V*&* ^&*J» 
to the laws of Allah, and persevere ®G^A^¥^^^^ f ^i/^ji. 
steadfastly Allah, Who is the sole authority, 

has made laws for the good of humanity. 

Whosoever obeys these laws, attains honour 
> and authority and whosoever violates them 

deprives himself of authority and power 
.(3:25), This is how these matters are 
" ultimately decided (21 :105)." 

(129) The people said to Moses, 'We js*te&c' r /*wf*4: .< i* ^PMflfc 
:e oppressed before vou came here rwith ^*W b U^l.^y*j^bu*IO**W*Wi ! « 

-were oppressed before you came here (with 
your arrival hope was kindled that our U^^atS <j£$| ^jKlSQjjoSSi* 3i^ yf jSSj 
tribulations would end soon). But, by taking t • £* 

a stand against the Pharaoh, you have U 

created new problems for us ." 

Moses said to them, ff Your earlier 
troubles were due to your being in bondage. 
But the difficulties you face now are for the 
purpose of becoming free. If you remain 
steadfast, you will see how your enemy will 
be destroyed shortly and you will have an 
opportunity to rule in the land in his place. 
Then Allah will see how you acquit yourself 
in your own role" 

(130) In the beginning, the Pharaoh's ,*** ,^a, „„ & ,, ,r ,„„ /tff- *•*,*«, 
people were warned by means of lesser **^ ^ & t -^ ft,J ^* U*J* U'WI ^J 
calamities like years of famine and scarcity ©ciaWa 
of food, so that they might make amends for 

their wrong-doings. 

(131) When good times came, the i.^ fe." .* t .i^, . i rfiJiP^I "^ i« 
Pharaoh and his people ascribed it to ^j^^T ^UyU^U^Ijlj 
themselves. But when seized by a calamity ' k bj£j!ftv8&$& ^iiffCJ^^t^Jt^J** 
they attributed it to the ill-omened presence @ ^ **f"J 
of Moses and his followers. What they took 

to be ill-omened was the result of their own 
actions according to the Law of Mukafat 
(3:164, 4:62-79, 42:30). But most of them 

7 - Al-A'raaf (The Heights) jj44j ^Ks^jl \}y*~ - V 

did not understand. 

(132) The Pharaoh and his people said to • » »* />< , *<\ss us v~*& -• i * i> ?• k ** i ,*>> 
Moses, 'Whatever you may do to intimidate 6 ^^^U* W^^fc^bl^Wlj 
us by your wizardry; we will never believe in 


(133) They were visited by calamities of ■ ,v < r < r? « ^ ^a^ ^y • r<,,£ „ , ,f r ? • ,f 
various kinds like floods, locusts, insects, SH^^WIj JA* WI^U^U^ UL> 
frogs and blood-diseases. All these were ©^^UjSljJgjIj^J-lti^^^Liil 

clear signs to show what happens when the 
administration of a country becomes 
steeped in wrong-doings, when the rulers 
^become arrogant and crime becomes 

V you say you have a covenant. If He removes ^ fy gj^ Jff 7$&f'J& Q3l%K &&Kl 
this distress from us, we will accept what you ' ,.,*fe> 

say and let the Bam-Israe/ depart with you " **fc#*ti 

But whenever Allah gave them respite, so 
that they may be able to avoid the inevitable 
doom towards which they were heading, 
they broke their promises. 

(136) So We inflicted Our Law of rj gig gi ffffjjti3t j^l£&. ££S 
Retribution on them and caused them to ^^^V'^^^ 1 ^^^^^ 3 
drown in the sea, because they had e tfM* 
repeatedly belied Our messages, in fact paid 
no heed to them. 

(137) Power was taken away from their K^^^-fi^^Q^^ 
hands and the opportunity to govern the Jjj, ^^Jy T ;* ~ ,7,* V£sZ??yfr!j 
eastern and western portions of the country, W J& W&Jr c£~*l ti^j 4*J£ <s2Fj H^tsiji <$l 
so rich in natural resources, was given to |*jg £j U#J £££ £^ £g £ K#J ^jSi 
those whom they had enfeebled and made " ,,£ " 
powerless. Thus Allah fulfilled His word ©uAr^ 
given to Bani-hrael because they had faced 
every confrontation steadfastly. And We 
completely destroyed whatever the Pharaoh 
and his people had wrought and the 
structures they had raised 


were devoted to the worship 

their idols. They said to Moses, "O Moses! ^^'M^i^^^SMU^^ 

7 - Al-A'taaf (The Heights) ^240 vJj^S' \>jr~ - V 

Make for us a god such as they have™" *£ 0( ^| $M%'& tft jj# jfcl ^f 05 
Moses replied, "You are a very ignorant ,jl& , ,<•*, ^, ,«,*^ ^,7 u > , - M"*< 
people. The way which theseidolaters follow WJ ^ V 1 ^ 1 »-> J >*^ U>j5 (Jl u* jW! 
will surely ruin them since they are clearly in ®%&^&i$$^$fyv^>$^ 
the wrong. Should I seek for you a god other 
than Allah who has exalted you over other 
people? He rescued you from the people of 
Pharaoh who had subjected you to severe 
hardships, degrading the respectable 
members amongst you and elevating those 
devoid of courage and vitality (7:127). Thus 
Allah bestowed a great favour upon you 
: (2:49, 40:25)." 

(142) Then, it so happened that Moses, -„> , [•* t >" r- !»-><• t<&\ *> \i > ,» v >•,„. 
ser Our command, left hi* nponle fXr H> olJLaJ^J^ l^^ft <4J ^Ci) (ju^ (jj^ 

as per Out command, left his people for M 

thirty nights and We added to them ten, &£ ij ($& ijj* <£$ t^j* OK 'SJf ^jf 

whereby the term of forty nights set by his •» '/]» /\* * *&a* » < >{• 

Rabb was fulfilled. Before going, Moses said e W^iU*W 3j*Mj 

to his brother Aaron, "Take my place 

amongst the people and keep them on the 

straight path. Beware of those who might 

create mischief (20:85)." 

(143) Moses prepared for receiving 
directives which Allah revealed to him and 

k ®M&»^&;m&&i& 

said, "O my Rabbi Show Yourself to me so Jj3 '<& S&t yg Jjj| Jj jQ ^ £# ^ 3§ 
that I may behold You." Allah replied, "You ^S^J^jfctf; J$ft J^gSW 
shall not see Me, but look towards the * „, ,,, * ''* , ' „ ' 

mountain - remains firm in its place, you "ttliaM (Jj ^ lj ^LJI c* dirt* JU <ju I , 

shall see Me." When Allah disclosed His 
glory on the mountain and caused it to 
crumble into pieces, Moses fell into a swoon. 
When he came to, he exclaimed, 'You are 
much above our imagining. 1 turn to You in 
repentance and am the first of those who 


(144) Allah said to Moses, "I have Vwi^/,ji Mi^'r-r^u t**.*k 
already preferred you over others by giving Ua * ^^^^^^^^^H^^O^ 
you My revelation and entrusting to you the e3J£&\ u* d?j 3c$\ 

accomplishment of My plan. Therefore, 
hold fast to what I have revealed to you and 

(10) The Batti-Israethad lived for a long time amongst the Egyptians who were idolaters. They had acquired 
many of their customs though they had not renounced theit own religion. It requires a considerable period to 
eradicate such deeply ingrained habits and practices. 

(1 1) The nature of the relationship between the anbrya and Allah, and the mode of communicating revelation 
cannot be comprehended , understood by anyone other than a nabi. 

7-AI-A'taaf (The Heights) X^X U^C-^I *s^ .. V 

be amongst those who are thankful." 

(145) According to Our instructions, E .i^ ksk stf .*„,*, rKrurfMf' 
Moses wrote upon the tablets what We had /^^f^^f %,*??£} £ 7£ 
revealed to him in order that he may grasp j'a .o*iylli 'Lte^Si (j^y ^5* J-*tj CjSj Uj^ 
their significance. AlJah said to him s "Hold ^kaJJI 
fast to them and ask your people to follow 

what is most suitable according to the 
situation out of these excellent 
commandments given for guidance, and I 
shall soon show you where those who 
disregard them stand " 

(146) According to His Law of Mukafat^ * K u ^ *<t • <fi ; y **$&- ** * .* ^ i * > * * f> 
'Allah will put away those who, turningaway Zl <£>^,! ,Tf7.fs f f,^*,, 

. from His message, exercise power unjustly. $* ^ 3 £&$ Jsj- 1 Iju3 uIj \i *&&. 3 i$ £p !3 
' No matter how clear the directives are, they gjfcj^ diji k %£> aj j£j $! £&1 $ ££ E £^ 
, will not believe. They are so obsessed with > - ^ ~, ^ - "% 

■ their arrogance that even if they see the right e Uiii* W* Po * ^y 

path clearly, they will not follow it. But they 
will follow the wrong path readily. They do 
this because they belie Our message and do 
not reflect upon the truth, 

(147) All the actions of those who /./w.i/L./fvjf • „• j*. X^yy ,\ |„tffv» .V 
discreditOurlawsandbditdetheideaof the ^^ J^^&%\*W^&>jh 
life hereafter will go waste. Will they earn ©<jjl**jfroM! 
anything except what they have worked for? 

(148) While Moses was away from his ^f* fix*" & » *i* ' "r» '*' **fs$\f 
people, they made an image of a calf out of J,J> ^ V *'^ & ** ^ ^^ ^ J ; 
their ornaments* The calf was so contrived ^j &jJ^i J^^^-ft! Jj^>**Jw j ^MjjJ JJ| 
that it seemed to utter a low Did they not etjljdi 
have the sense to realize that it could neither 

speak to them nor offer them any guidance 
or show them the right path? Yet they took it 
to be an object of worship. So they came in 
the category of ^alimeen. 

(149) When thev realized their error, \'^^ *$ * 4\Ateydt< ** **%1\*f" * * *f£ T r W 
they repented and cried out, 'If our Rate ^^^ ^^^^4^^ 
will not show rahma to us and protect us e Ud^ , ^^j^Wji»Jj^j 
(from the evil consequences of our folly) we 

shall surely be doomed" __ Jtjf _ , .^ 

. (ISO) When Moses returned to his ^ J" M uU«sfc teV til (^V ^j Wj 

people, he was angry and aggrieved and said, &£ f flj Jjfc UJfrtfjSff ^ &* &*& 

"How wrongfully you acted after I left you. [,,«• «*' *c» k * a 'tittfj. vfifK; * f '• 

You courted a spJdy doom from your Lbb W*i*'~*M«<Md& fcl '^^4 

7 - Al-A'maf (The Heights) GlZj iJ'J^JS.^] ^>y_ . V 


(20:86)." He set aside the tablets and seized 
his brother by the hair and pulled him 
towards himself- His brother said, "O son of 
my mother, your people considered me of 
no consequence and had conspired even to 
slay me. Do not make my enemies rejoice 
over my disgrace and do not count me 
amongst the ^altmeen (20:94)-" 

(151) Moses prayed to Allah, "O my ,•* /^!/|/» /li k? **+ ,*v *i >*■! «• *\V 
Rabbi I seek your protection for myself and ^ J ' ^ ^ J * ^ ,J «* *^[^ V 
my brother. Admit us both to Your rahma. ©t&jS'jW 

► Who other than You will show us rahma?" 

(152) As for those who had worshipped t (fry ,«>,-*» •< ***&**> ** t . eft ^* A tfl 
the calf, they will soon confront the ** ^j^^->f^^-*- ^ ^^^ A 
consequences of their wrong-doings. They ^fdcjJ^L^^jij yJ^jbtpt 
will lead a most humiliating life in this world* 

' This is how Allah recompenses those who 
invent falsehoods (2:54,20:97). 

(153) But those who, having done 
wrong, repent earnesdv and believe in Allah, 
will receive protection from their Rabb. ®*i?j j^*J ^^ 

(154) When Moses' anger subsided he ^ ^ * ^ <^ ^ ,y ^ ^ g. 
took up die tablets on which it was inscribed ^^ ^ r * J ^ ^^ ° ^V^ ^ J 
that there will be rahma and guidance for e W*^Jri^H^-^^^ dL ^ J J^^ A 
those who are fearful of the consequences 
of their wrong-doings. 

(155) Moses chose seventy men from **w<X<Li< &k to t ^ • ^ s *" < "*~ > ** >pm^ 
amongst his people to meet at a time fixed by Z/ZZj, ,« VmT i»^7# 7 **** 
AUah. When the thundering noise of the ^W U &^ 

earthquake seized them, he said, «0 my ^S ^ t^ (3-^ ^5£S* 5i ^S ^i n S# i^5XB» 0^ 

Rabbi Had it been according to Your laws, 9 *s ,#* \**s* x s W*AY f^K *i ^< *'**** 

they would have perished beside me long ^ ^ ^ lj U j*M l*i» cJl ^ ^ ^ 

ago but You gave them respite. Will you ©l^iill 

destroy us for what some foolish people 

amongst as have done? I think that the 

earthquake was not for out destruction. It 

was just to see if we had the capacity to 

withstand natural calamities. Such occasions 

are critical. Those who do not reflect upon 

them go astray and those who ponder over 

them go right. You are our guardian, protect 

us and bestow Your rahma upon us as You 

are the best of all protectors." 

7 - Al-A'raaf (The Heights) X^X ^J^^lf %>jr~ - V 

(156) And ordain for us what is good fot ffiffifaftfe^i&X&^ffi^fo 
us m this world as well as what is good for us t , „ 11 .„ ' ^ r " „ , Z ^ 
in the world to come for we have turned %& & ^^ O^-w W W fy m**i QU- 
towards You (92:55). Allah replied, "My t&t^ &$ \$%\$% ulSS$C3ti 
chastisement falls on those who reject these ' ■ E ,,> $> 
laws, on the other hand, My rahtna embraces u»*£*} 
all things but it is bestowed upon those who 
adhere to My laws, give %akOy and in short 
believe in the truth of My revelation/' 

(157) [This was said to Moses, but nowl p/f* t<»* " * .\ -ctiU <<,u >v"u • »«>' " ^< 
AJkh's rabma will be bestowed upon those ^~,*£* ,«*j f *** ^f u f* «*f 

^who follow the ummi Nabi (29:48) whom ^-U^s^JV^^wJ^G^^I^iiSi 
they find mentioned in the Torah and the &ffi£$)J$ffii^\J$Qgj$\ 
: Bible that is with them; who will enjoin what 



■ things (6:146, 5:3-4); who will lift the burden 
under which humanity groans and free them 
from the shackles which bind them \ 

Those who believe in this Rasaoi, 
support him against his opponents, help him 
in his mission and follow the light of the 
Quran which has been revealed to him - 
these are the ones who will be successful and 

RjzsooI of that Allah whose dominion £&* fe?S ^eiiJj Jp yt Sjl it ^ \jfJ5JlJ a££ 

causes death according to His Law of ©UjJ^ 

Mukafat Therefore, believe in Him and in 

His Rasool- the ummi Nabt who also believes 

in Allah and His revelation. You should 

follow him so that you may be guided 


(159) As already stated, a similar code of ^ w /<|/i«!rf tm rfi / 

laws was given to Moses and there was a ^^^^WjlM^'JW^^j 

group in his people who guided others along 

(12) The proclamation of the Quranic order is the death signal for all types of subjugation. It does not give 
any person the right to subjugate another (3:78). It snatches away all sources of nourishment from those who 
take advantage of others to become their masters (43:51, 79:24). It breaks the shackles of age-old blind 
followings (2:170, 43:22-23). It unveils the deceitful characteristics of monks and priests and then enables 
their followers to make their own decisions (9:31-34). It uproots the very system of capitalism (9:34-35), 

7 - Al-A'raaf (The Heights) G*II ^if^S' i>J— - V 

the path of truth and dispensed justice 
according to those laws (4:55, 48, 7:1 81 > 

(160) The Bani-hrael were divided into , | f** \\ T*** *i* ±\**\ [f K*f -" V ^1 ^11^^ 
twelve tribes to form distinct communities, ^^f* 1^ ^ *"*** { ^^ f ^^ J 
When they were confronted with shortage Sol 4JL» c-l^U >?) e)La*f 4^' yT^ijS ^JilsJ 
of water, We dkected Moses to the place $£\jffi^?^ 

where water springs lay concealed. He ^ZT^ ^ *M k '« Cr £*, ,/**& 
reached that spot with his people, removed Uj j^jj U c*3p t^ lj© L?^b^l*£^uMi 
the earth from the rocks and thence, not one B^i^^^^ 3 ^Sk 

or two but twelve springs gushed forth. He 
allocated one spring to each tribe (2:60). 
\ They were shaded by heavy clouds and ate 
delicious food - the meat of fowl and manna 
(2:57), Then We said, "Partake of the good 
things which We have provided for you as 
sustenance " (Even then they did not follow 
Our laws,) so, Allah never wronged them but 
they wronged themselves. 

(161) (O Bani-Israel) We had, as stated ^S-^i£* ^^1 ti^ IjJ^T ^%S| s^i iit^) f^f rXS Sj^ 

this land (Palestine) successfully (5:21) and 4«w Jx^ JA j*> 1^- V LJ1 tjUjI* 4W 

be able to use the means of nurture as and %Qzj£$\ 

when you chose, provided you adhered to 

Our laws, Thus you would not only have 

been protected from the ill-effects of the 

wrongs committed by you but your 

successes would also have been further 


(^ButyoupteferredaUfeofeaseand ^&H^!s^%%H^^^. 
lethargy to one of struggle and discipline -^-w=?w*~ -a- *rj*n **— w~>#- w^ 

and thus deviated from the path revealed by ®u>*Sffi W y ^W-SJI <j4 l^^t 

Us. As a result, you lost your strength and 
courage (2:59, 5:22-24). 

(163) O Rasool! Ask them about the city i • , #>- u ^ "1i ts . \" >'& ,& ^ t t\\ < »M-rv 
which stood by the sea where the fish came z YZ / . - , T 

to the water surface openly whenever its J fctf*H J^^^^fT^^^^^^uaJc^l 

citizens observed the law of Allah (2:65, ©a^jK^jC 1 .*^^ 

4:154,5:60,16:124). Thus We tried them by ** ' 
means of their own iniquitous doings, 

(164) A group amongst the citizens ^jr^^J^^\%^^2^^\^% 
admonished them for not adhering to ^^ t^^^^V^^T* 'P" 
Allah's laws (7:159) whilst some said to this ©tS^UU&^JlSj^ljJlj^^vlJ* 
group that it was futile to exert themselves 

7 - Al-A'r^f (The Heights) 

ij^S' i>^- - V 

for those who were b;;nt upon self- 
destruction. The former saki^ "We do this to 
absolve ourselves from any charge of 
neglect of duty by Allah, and in the hope that 
they might perchance abstain from wrong- 
doings (6:70, 15:6)" 

(165) When the wrong -doers totally 
disregarded the warning given to them, a 
severe chastisement was inflicted upon them 
for their iniquity, but those who admonished 
them were saved, 

(166) When they arrogantly persisted in 
'doing what was forbidden to them, they 
fc degraded their humanity and became objects 

of ridicule and scorn (2:65, 4:47). 

(167) O Rasoof! Your Rabb had declared 
to Moses through revelation that if the Bani- 
Israel did not desist from their wrong-doings, 
He would impose on them the yoke of those 
who would oppress them for a long time. 
Your Rabb is swift in reckoning but grants 
respite so that wrong-doers might make 

(168) The initial result of their persistent 
wrong-doing was the Diaspora. Some 
groups amongst tiieiri were upright and 
acted righteously while others did not. 
Adversity and prosperity came to them in 
turns in order that they might return to 
Allah's laws, 

(169-170) Those who came after them to 
inherit the book aimed to capture the vain 
things of this passing world. They deluded 
themselves into believing thai dicy would be 
forgiven and continued to barter the 
revelation for paltry gains. Would that 
someone had asked them if they had not 
made a covenant to speak naught but the 
truth about Allah? Did they not study the 
book in which it was written that for those 
who lived righteously the abode of the next 
world was of greater value than anything 
obtained in this world? Could they not 

Ksas ,ja 4 as; &s Wk bS ess $ 



j -'ill s>* i»* ss*>\ Ml' 1 " 'Jf\ • <tl iii^'h.'' A 

7 - Al-A r raaf (The Heights) G3 *->[^S' %>jr- « V 

realize the simple truth that the abode of the 
next world was for those who hold fast to the 
Book and establish the Ni^am-us-Sala (the 
Quranic system)? Their right actions would 
not go unrequited. 

(171) Recall that event in the history of ^^l^^^^^t^ 
Barn-Israel when there was a mountain - t„&M'< M ^?,^ ,ft*| 
behind them (2:63) like a shaking canopy. ©u^V^^UI^ i^^J^A 
They were terrified. We told them that they 

did not need to be fearful of natural 
phenomena. We told them to hold fast to the 
■ book and remember what is stated therein 
and they would be safe from all danger. 

(172) The history of mankind shows ■?•,,-*.-»,> ,,.*; * t .i.; , ••jr.',,, * x *,<'<\\s 
that, despitevarious serious calamities which ^ff^^^^ff^f^i^ 
could have wiped them off the earth, the 5-i^^Jti ©^> uj ' E UJ^& n (J^ tplS ^^> ^*^ ' ^S^" ■ 
human race has continued, This is clear 4(*jUj>I5a j -^^ 

evidence that Allah's programme of 
creation and Rabub^ya is in operation 
continuously. We have narrated this history 
so that human beings may not say on the Day 
of Reckoning that they were unaware of it. 

(173) Oj daeymighuaydtattheyhadset .^ ^ «^gg #£,!&# 3# t» l&W 
up peers to Allah because their ancestors had -^ ■ w ^ ^ w. w ^. .^- -*v j-j-j 

done sOj and should, therefore, not be 
punished for the errors of their forefathers. 

(174) Thus We make Our laws clear so s*? ><> ^f^V 'tfi '1 ■»<*''[\\f>* 

dtattheymayretumtotherightpath. "WWJt-Wi^J^^Wj 

(175-177) What has been stated above ^l^^^y^^^^A 
about previous nations is elaborated by ~, _ .^^ " ^T "^ ** '" „ 

means of an example. There was a man who, <J! ^>l ^3 ^ 4^*J> Uii ^ ^c^' ^ u£* 
by adhering to Allah's laws, attained i^^J^IN^ 1 ^^ 
prosperity. Thereafter, he discarded these ^ j* ,^rff ^ m* "" 3 «n "V" 1 ^i 1 j* "V 'ft** *f 
laws as a snake discards its skin whichleaves J*V J^^jf^^J^ ^ , t J J 
no mark upon it He was pursued by his base ui^ -*J^i 3** ^ ^uij^^4^ u^««j| {jA^stj 
desires and became one of the seduced ones. ©<j2*LlsiI YM ^4^T tiut I Jj? 

We wanted that, by adherence to Our laws, 
he should be elevated to the sky, but by 
following his base desires, he sank to the 
lowest level and clung to it. He could be 
likened to a dog which pants and lolls out its 
tongue whether it is attacked or not; in otiier 
words, the lust of such a man is insatiable, 

7 - Al-A'raaf (The Heights) CEJ ^>]^S' *>j— - V 

regardless of circumstances. Such is the 
condition of those who declare Our laws to 
be false. 

O Rasoof! Narrate this story to them so 
that they might reflect upon it and see how 
miserable is the condition of the people who 
reject Out laws and thus destroy themselves. 

(178) Take note! The path shown by e^\£^^ffifr£$%'&\&£ 
Allah is the path leading to life's blessings " * 
and those who go astray ruin themselves. 

(179) You will see many amongst both ^jg^-f ^Jjfc aJ & ]*$££ Eft JSS 
the>tfand/^who are destined fotjabamam ^; . , J/,/^, «?;„<,£*, ,.,& 
for they have been given the faculties of u^^JU^lw ^u±^^l^lc*j ^w^Wi 
thinking, seeing and hearing but they do not efiS!^ IjU ^^fl^tU J5 J256 ^% 
utilize them (to grasp the truth). They are 
just like brutes - and indeed worse than 

^Xp them. They remain unheeding of the laws of 

These are the people whose abode will 
hzjahamam (7: 198, 10:42-43,47:16,67:10). 

(180) To transform the life of Johanna* * ^ ^ ^ ~ „, , g •$ ^ ., 
into that of mnna, one must inculcate in WUW^wu« ^^"U ^ J «» 
oneself so far as it is humanly possible to do e ut*^ '**& ^° u^i?^ ^w-*l 
so, those qualities which reflect Allah's 
attributes maintaining absolute balance 
therein. O }amat-ul-M.Qmtmen\ Keep aloof 
from those who go to extremes in emulating 
some of the divine qualities. That time is not 
far off when such people will have to pay for 
what they do. 

(181) As stated earlier (7:159), amongst t sA *s s ^j\ ,* j*jtf?£flW- r *tf * 
those whom We have created are some who ^ J ^ =■ 
guide others right and dispense justice 
according to the laws of Allah, 

(182-183) Chastisement does not come 51 >&% ss^'A **' * « *** *-*-*<* y \ w<f*-* -V 
immediately upon those who discard Allah's <H®U*M ^«A***J- W< M 
laws, but they ate led towards it gradually e Cti**(iy^<j! ^ 

through ways which they do not perceive. 
This is the respite given to them; otherwise 
the grip of Our Law of Mukafat is 
inescapable (21:11-1 4). 

(184) The reason for their rejecting the •* fi*» .*- A •' » i w » » > r ■* k &*$&£' M 
truth is that these people do not reflect. If ****>>t*<d fc*WM*^ I*>*uU 

7 - Al-A'rwf (The Heights) Xj^X ^jj^S' i>^~ - V 

only they had pondered> it would have 
become so visibly clear to them, that there is 
no madness in their companion (34:36). He 
is but a perspicuous warner. 

(185) If they had reflected upon how ^ ^ g£ ^ ^ ^ ^ -J gjg; jj J 
Our laws operate in heaven and on the earth ^ „ w fr E ,,w ^i' * '*ft >f 7' .*» ,jc 
and with other things created by Allah, they $**» tft? ^*l V^*' ^ ta>3 tyl ^ u'j ^ 
would have come to see that those who ©wS^j^BJ«u 

adhere to Allah's laws live and prosper whilst 
those who do not, are gradually led to their 
ultimate destruction. Ask them, "What 
remains after this whereby they come to 
'believe (45:22)?" 

(186) OW who go astray will find no B ^^^^S^(s^<^^i^ 
guide and are left to eddy in their perfidy wj™-=^t; .. ^<~-^j w„ >*,. w 


all, the destmed hour would come. Say, The % %^^^ „ ,,. . , w „- «j,t? ,.. r ^ 
knowledge of this hour is only with my R*M MU^G^ u^j^o^i^cJiJ V^i^^ 
Who will let it happen at a time determined ^^I^^Ot^^^^^i^^ 
by the Law of Mukafat (13:36-40). The '•ff'tf $\\'tf\ 

calamity will rest heavy upon heaven and the W** 1 * u? 

earth and may come upon you suddenly" 
They ask you this question as if you were 
eagerly in search of an answer. Say that the 
knowledge of the hour is with none save 
Allah but most of the people do not 
understand this (27:65, 6:50, 3:178, 11:49, 

72:26-27). ^ 

(188) O IWTell them, «I do not even J$&£^feZ^j^^j^$ ^ 
have the power to control what may be < ~ >yi&\\'.t'\'** *1i ' "tf*^ '"ii 

helpful or hurtful to me personally. All this is A^i^ul V^I^Uj 7^1 1^ cjjOs^ ^1 
determined by Allah's laws. If I had ®u&%^%&$ 

knowledge of the unknown, I could have 
accumulated much that was good for me and 
seen to it that no ill touched me. I am only a 
warner and announcer of glad tidings to 
those who believe in Allah." 

m <189) Te " ** peop,e **< M ^ s " e ^%5&OSSMl&a3£&J0 

Who initiated your creation with a single life- f ^ r,^ fi , ^ « , ^ *s^ » f-^ r-* *"* Kf M 
ceU which split into two parts -one male and ^)CU ^ oj^ U^ ^ y^U* l«-i* l*li l&JI 

the other female (4:1) - in order that the ®Q$\&&MQ& £2i^Q5& 8K 

spouses may live together in mutual 

7 - Al-A'raaf (The Heights) X^X ^iJ^C^Il tf^~ - V 

comfort. When he covers her, conception 
takes place and the woman (in the beginning) 
goes about carrying a light burden. When 


the burden becomes heavy , the spouses 
pray to Allah, "If you give us ft healthy child 
we will surely be thankful to You.'* 

(190) But when He gives rhema healthy £ n f jg ^j^ ^ ^ ^ ^^ 
child, they offer thanks to others along with u ****-?* wj~Hjj«r^*«> h^> wa 

Allah thus committing j&nfe (polytheism). 


But Allah is high above all they join with 
h (191-192) Do they associate with Allah 
those who cannot create anything whereas 

diey are themselves created and they do not &wiy&±M>~u I !ilj 

have the power even to help themselves^ let 
alone others? 

(193) Despite these clear arguments, if **&&***<&& (n**)**?**^ A < *\\ li ****** *\*> 
you call them to the right path, they will not , JS 
follow you* Whether or not you call them, it ©uJ^lijeSiLfll 
will be the same for you. You are not under 

any obligation to make them follow the right 

(194) Say to them, "Those on whom you ** ** * \< M\^^ v\* A i * * * ^ ** ■£ *-» /fi * i 
call besides Allah are human hemes like your ^ TT ^ *\ j£ 
own selves. If you believe that they have any LA5^*^y wl^ !*£? u r J ■ 
supernatural powers, call on them and see if 
they answer your call and fulfil your desire." 

(195) Not only do these people set up ^f^;f^^ 
human beings as peers to Allah but also idols ,fJ fi )* u*-^ & l*#^ \ ^u^ u^j^ " 
who have no feet to walk with, no hands to J^j^cG^^aiL?' ^u**^U^lfr*L*l ^ul^SW 
hold anything with, no eyes to see with and @w*^^w*juf 
no ears to hear with. Say to them O Rosool^ 

"Call upon the so-called partners of Allah 
and do whatever you like. Gira me no respite 
and see the result " 

(196-197) Tell them, "I throw Ais ^^l^&^l^&l^, 
challenge to you m the firm conviction that ^ Ww ~ *T * " ^r^ ^^ 
Allah Who has given me this book is my ^i^^*^^' Jj^^uA^r! Ji fei w*^Jj 
protector; and He is the protector of all 
righteous people. But those whom you call 
on besides Allah cannot help you; they do 
not have the power even to help 

(1 3) Embryonic stage and foetus stage 

7 - Al-h-'taaf (The Heights) T25sJ ^J^C^I \>+~~ - V 



(198) If you summon these people to **• 'Ki '+*#!? **&w'S*'.<i\ .\*\ \\ *»** >fi *y 
the nght path they will not listen to your call . 

*** "v'f 

They appear to be looking at you but their GfcWM 3 

thoughts are elsewhere (10:42-43, 47:1 6) . 

(199) For the establishment of Nizam -e- •». it, < ? *** .**tr *fy*\+\ . * 
Rabubiyya (system of universal sustenance), ^.^^^ ^ .. . „->— ,-r j- 
accept contributions from them and make 
allowance for man's weakness. Enjoin them 
to do what is right and ignore those who 
wish to remain ignorant (2:21 9, 9: 1 03). 

(200) If provocation is given to you by e^^Sft^L j^Bfec^tyfldE^iSlj 
any of the ringleaders amongst your ' " ! ' ' 
opponents, seek protection in the laws of 
Allah Who hears and knows (1 6:98). 

A> (201) Whenever an evil thoughtis put to ^ ,<g ^ j^j, £g jjj ;*£ g, gg| gjjj tf , 
^4^ them by Satan, the muttaqeen immediately ' ** ^^ ' E ^ ,/ 

remember Allah's laws and the matter at ^^ 

once becomes clear to them. 

(202) On the other hand, those (who do • »fjj rf rf "lj| \ 3 ** Lt/ * 'Y ' V" 
not seek help from the divine laws, are firstly ®w*r& ^ if" a****** 1 *^ 
unaware as to the destruction they are 
heading towards, and even if they get a slight 
feeling) their brothers in evil continue to 
drag them towards the wrong path and do 
not slacken in their efforts (35:51-57, 41 :25, 

(203) O IW^They go so far as to offer g j^iflQj JJ^Sl^^^^jjjBjJ. 
to make a compromise with you if you will ^-^^ r \ **>^ ****rr ^.r x ^t-*^ ^ ^ 

bring forth a verse to their liking (10:15, ey^^^A^jjcJ^^v^j^^^L^ <4.;(Jfl 

1 1:13, 17:74, 68:9). When you say that Allah 

will not reveal such a verse, they say to you, 

"Why do you not make one up yourself?" 

Tell them, "I only follow what is revealed to 

me by my Rabb and this revelation is an 

illumination from Him and a guidance and 

rahma for those who believe in it " 

£04-205) 0>«MUd When fr^}$&#Jfc$#£}L-}frtfr% 
the Quran is recited, listen to it attentively _ r ^ _, _ . " f ^,^ > ^ 

and in silence so that you might receive £o^u g^l (^^frrJ I (j.ja3 <U^3 tj^ t^I (^ ^-J 
Allah's raAwtf. But do not think that this is all *Qj^^^% Jtiifc 

that is required of you. Keep the laws of 
Allah in mind day and night and obey them 
in humility from the depth of your heart and 

7 - AI-A'raaf (The Heights) 


^il^N|l 5^-w - V 

without raising yout voice (6:63, 7:55). Do 
not remain unheeding of them at anytime. 

(206) Those who obey Allah do not act g <^ ^ ^ •^ g ^ ^ gjj, < , 
with arrogance but try their utmost to ' " t^."*' 

accomplish Allah's programme with all ®&}0#4 

sincerity; they only bow before Allah's laws 
and none else. 

8 - Al-Anfaal (The Bounty) G*3 JUi^l \>Jr" - A 

$m £* if*-**** 1 J&3 <*W» ^ 

(The Bounty) 

(1) O RW, they ask you what is to be ^ ,^j ^^ ^ ^ a , jjg, , ^ggj 

done with ^>/ (bounty), Tell them, "The ^ ,^r , ,rf-^n M «T f ^ *v • ^ij^ 

anfaalvM remain with the divine order so ®C^V^Oej!<J^Ji^H^lj ^gbl^b 

you should resolve your differences about it 

according to the laws of Allah. You should 

obey the divine order which will be an 

indication of your being (show that you are) 


(2^4) They alone are momimen whose ^g gg^ ^ jfojj fl ^jj 'g.jjQl 
hearts are deeply moved when they hear the "' , ^ ,, .. ~ .'' ' " * ,' 
teachings of the Quran and whose faith is uo&Vi&i®u&&j^iJriv\^j&A}jtyjt0L 
strengthened when its laws are ^ 4 Bi ^^1^ ^f^Sg Jj^^ (J,J UJll 
communicated to them. They obey these s^^.^i^,,,,,/, „ , x ^ 

: laws with complete trust in what Allah has 0J ^ ^ 5 M*^.*^ ^S «*J* 

revealed. They are those who establish the 
Ni%am-us-Sala and keep open for the use of 
all, the means of nurture provided to them. 
They are momineen indeed. They have their 
places of honour with their J&abb as well as 
His protection and respectable means of 
sustenance (8:62, 64, 74, 9:100, 48:29, 57:10). J^ 

(5) (The following verses relate to the g J $\&^M*&te&&j3&1%'^ 
Batde of Badr.) The Rasool was of the "W* 1 ^ ^«* <-»J t^y ^^l^^j^j*i w> * 

opinion that the battle should be fought ®uK^ g j, » 

outside the city. Some of his followers were i 

averse to this and believed that going outside 
the city to fight meant being led towards 

(6-8) A caravan of the Quraish was it , ,w> <, ^,«^/wfeytf*K •*- <1, ; ••,! [•* 
passing close to Madinah and was unarmed. " . J^'^ "V w ,J^ ^ 

Some of the mommem were of the opinion u^A^^j!y^U^!^ L kp.i^l>j^j^3uiJ J ^ 
that the caravan should be attacked to secure ^ j^j J| £{&( ^jgjS £$ jSBt J^ fit 
enormous spoils. However it was Allah's ^ ^ Q ^ \jj J#*&45l JK 3% 
plan that the momimen should have an open °^ >J <** * L *^ J (J ^ o^^uys^' j? J WU 
confrontation with their enemies so that the ®(jjij**t 

truth of the divine system should be 
established and made manifest and the 
kafireen should be uprooted no matter how 
much they disliked it 

(9-10) At that stage you sought succour ^|^^j^^^g^-^it 

8 - Al-Anfaal (The Bounty) ^258^ JLii^l %>jr^ - A 

from your Rabk He answered saying, Surely £ j ^ ^ g^j ^ j, jjj jj£ £ J^^ 

I will aid you with a thousand /vdAafei * t^^/zi^ui * - A'*tfii 

(celestial forces) coming rank in rank." By ©^j^^ul ^l^u^lji*!! 

this, Allah meant to offer you glad tidings 

and to put your hearts at rest. Succour comes 

only from Allah who is mighty and wise 


(11) Thus you secured peace of mind. Jf> t^^i ^ « *tw ;v*v **- s*^< ^r-^h 'K^* J i 
In addition, there was rainfall which ^/T^ |r 7^,,^ *^s 3 &**** 

refreshed you and relieved you of the anxiety j*^** Jr -^9j ^r^ 5*j>3* C^^Jj fyj£jf*£ 
that the enemy might cause scarcity of water. oil jl^f I ^ ei£ * 

All this strengthened your hearts and let your 
feet rest firmly on the ground. 

(12-13) On that occasion Allah said to >~tf • Wj ^j /j -lit M< jf*^ nfif Vft fi "W * ***i 
the matmkd) I have promised My succour to ^ ^Z^r y< , , 99 >^ , ^ ^7 . 
the momimm. I will be with you. You steady Iji^G cJkM iS* G£p*^ C^' !sj" 5^ yft 5 5 
the hearts of the faithful and I will cast dread ^gj £ft ^£ ftj tySi^L ^U^K Q§i£s 
into the hearts of their enemies/* Therefore, r^ ? ( „ "V w i ^r^ ^ v"""i 

O Jamat-ulMomineenX Smite your enemies ©vMo^^U^j^^ 

and crush them completely because they 
oppose the divine order - and those who do 
so should be completely devastated/' 

(14) It will be said to them^ "This is the fin ^ \<^ *\ X\\ *<**a*k* *fii 

recompense for your evil deeds. Taste it * ^ * 

then/ 5 

(15-16) O Jamat-ulMomimm\ Meet the ,j^i ^ g;< l^ffiiS jstf lit \%\ Q, 
marshalled host of your enemies, Do not m^^lsll^ ■""> T* ""<f<ft 

turn your backs on them. He who shall turn U** jI gtyJlv"^Bj)A ^aU#»!W*j®jW31 
his back on them in the battlefield, unless he mg rj Jt Jjj^ L jt,^ 4 ,fe^l ^g i^ jjj f ' 
turns aside to fight or to rally some other 
troops, shall face severe chastisement 
Jahannam - a wretched destination - shall be 
his abodel 

(17-18) You had slain your enemies but <l 1 £ry ">*v?i +***s["^ **¥*'*)» \ £<V * *A*& A< 
indeed it was Allah who slew them because w f - , " %,/ ^^ ~T , 

you were fighting in His cause. When you ffc*^ ^ ! Wi ^-> >^ <W Oi^Vi lE^j ltj 
sent forth a shaft of arrows it was not you ©3^1 ^c^i 

who did it but Allah (Allah's programme in 
the world of human beings is carried out 
through them) (9:14> 22:40), By this success 
Allah meant to bestow a special favour upon 
the fflGmineen } He hears and knows all. By His 
strategy, He also weakened the opposing 

8 - Al-Anfaal (The Bounty) ^259^ JLu^Jf *>>— - A 


(19) O RasaoItsU the people of Makkah, , K * ,ff ^ ^< , S ^ K 3 Ktt ,^ ,#p, ,^ ^^ , , 
^ou had sought to force a decision and that ^<?*^^? U 
decision has now come to you. If you desist jM dill a u ^jSjIj ^ j5c£5L<^ (jg* 3 (*^j E Jjc 1)5)* 
in the future, it will be better for you. But if * ^ * J*jj 

you return to warfare we shall also return to 
it and your forces, though they may be 
greater in number, shall not be of any avail to 
you because Allah will be on the side of the 


' Now that you have heard the truth and seen ®(^J«*--j $LeJ»j u*^ Pi fiigJ o lyjS il j ©u5s£j 
fc its results, you should not be like those who 
say, "We are listening " and yet do not listen. 

(22-23) The worst of creatures in the 'fA'sA&A'^Xfbt i\\ l\" *X"i\\4i*\ 
sight of Allah are those human beings who ^^f^^^^^^^^d 
do not utilize their faculties of hearing and o&*j*j£S #l$fl&l$l T>^5 S*i£ M 
speaking and refuse to understand (7:179, 
2:1 8). If they had made use of their faculties, 
it would have been better for them. If Allah 
had compelled people who do not use their 
faculties to follow the right path, it would 
have been futile. They would have turned 
aside whenever they found an opportunity 
to do so. 

the call of the divine order when it beckons -***5-~ W£ *»J»; V^-jw W *« a*" ' lb*" ^y 

you to that which will give you life. o£iL»#J^+^^lSLfe^S1E3*Gj 

Remember that it requires great courage and 

strength to respond to the call and you must 

be wary of those emotions which weaken 

your resolve. Bear in mind that the results of 

all your actions which are based upon 

emotions will be determined according to 

the Law of Mukafai, 

(25) You should be particularly careful £f j^-^^^^g-J^Sfe 
that your enemies devices are not successful u *^ J -v**^** pj*— l^ 1 u>*f» j *%-^ ijv rj 

because, when destruction comes to a ®^Uglloj^&4jlil 

nation, it is not confined only to the wrong- 
doers, it envelopes the entire nation because 
Allah's laws are very severe in retribution! 

(26) Y 0U have ^messed the life-giving ^ ^ ^ ^ ^g^ ^ ^ ^^ 

8 - Al-Anfaal (The Bounty) T^J JU^Jf %>J^ - A 

consequences of adhering to Allah's laws. ^ jg^j Hj^^gfJ jEife ^Sti^SS 

You should remember the dine when you ] ' " ^^ *^> , s, 

were but few in numbers and were ^wjj^^^S^^P 

considered to be of Htde account in the land, 

and were constantly in dread of those who 

could forcibly expel you. It was under these 

circumstances that Allah found for you a 

place of refuge (Madinah) and strengthened 

you with His help and provided you good 

things so that your efforts may bring forth 

rich results. 

(27) Do not betray the divine order or jffi^ft&Z&%&\&$\$lQ$qk 
the trust reposed in you. You know what the "* ^ " £ 

. results of such betrayal would be (4:58) . ©uW^ 

(28) Such betrayal is motivated by love ^ * ?>* ^i \ <t<s ^z- 'X*tf i *f' 4V*f fM El&r 
of wealth and children but remember that in * " " * J J * 
such a case these things become a fitna ®*« t 
whereas the recompense bestowed by Allah 
is generous and more valuable (9:23-24 5 

(29) If you adhere to the laws of Allah, jj£ jgj-gBJ JJ #g ftl |J5 £| )%\ &$\ (gfc 
He will grant you a life of distinction, wipe " , 9<] , ^ K l^^ *ftrf ' 
out the ill-effects of your shortcomings and *-*£*« l>«l J* ^b jW jWj>,^ 
grant you protection. Allah is the giver of 
great blessings, 

(30) O Rtsool call to mind the occasion ^s $ ^ ^ ^ j^^ Q % Jg 
when the kafireen of Makkah plotted against "Oil *»' >i k J-'i J t^ ' •'ft''' 
you to detain you as a prisoner or to kill or ©e£Wla*AWj ^J&jwJ&j I 
banish you. They plotted thus but in His turn A^ 
AlJah made His own plans. Allah's plans are <^ 
the best. 

(31) men our revelation i, recited to a^&Gffl&jfE^.StfSGBi^JPHfc 
them, they say, "We have heard it, and if we ^ ^-^^ - /.i^Vk^^i 
choose to do so, we can recite verses like ©Usw^Ui^! JjlJ* 
these. After all, they are mere tales of ancient 

(32) They also say, "O Allahl If this X$.>&%'^y&W&& &?&\\&% 
revelation is really from you, rain down upon ^ - ^ # ~ ^ ^ ^ 
us stones from above, or inflict on us some ©^i V^^LjV3^ WE 
other grievous chastisement." 

(33) But, O Rasaoli Allah chose not to ^^^a^^K^^^KiSlligK 
chastise them while you were in their midst, ' ^ ,,,,,,„. 

8 - AI-Anfaal (The Bounty) X™J. J ^S' \>Jr" - A 

nor while they sought forgiveness, 

(34) But now what plea can they advance y, yi . j, > „ , t „ , ,„ ,i „,,„ „ ^ , ,■,,„, 
why Allah should not chastise them when Uj ^ **"*" ^ aj '^ ** J ^'^^ ^ ^ *J 
they have debarred the m»Mnnw» from $i*3fT c& 63*01 5} alQiT u! ^"Qjf Ijg 
entering the Ka'bah? They are not fit to be '£fc 
the guardians of the Ka'bah which can be U 
administered only by the muitaqeen. But most 
of them do not realize this. 

(35) Leave aside the question of u>u & >€£&*& "1, ,* *>M' ,&[', 
guardianship, the prayer of these mushrikeen '•*** ^^* J >** ^ *** ** ^3- V* Uj 
at the Ka'bah is nothing more than whistling ®uxMSSd £Jljjl\ 

■ and clapping of hands. Therefore, let them 
'taste the chastisement for their Jkufr (denial 
. of the divine truth), 

(36-37) These kafireen expend their j,i, y, ' *' i»t "\ »'V"f '*.»&'? <» \ - L 
h wealth to turn people aside from Allah's ^J*& & W^W-**'* 1 ! U3*# bJ& eW u| 

■ path. Let them continue to do so. But when Ijj" uiifc *£,]£& j£ §££ J$£ ujS5 t^ j»0 
they are eventually overcome, they will be .'££' ^j <, ^J|| 'ii t?r\*"*iA -V" \i 
full of woe at the loss of their wealth. They ,v ^^,3^ W J? w, ,Cv,^ 
will all be driven towards jahatmam in order d r ji -^y < ^W r ^J^U^tr<^<i*>*! 
that Allah might separate the worthless from ©usJ^lii 
the worthy; and of the worthless join 
everyone with his like, then collecting them 
all turn them towards jahannam. These are 
the people who will be the losers (3:178, 

(38) O RasooHTeR these opponents that .ws , y L •<' ^ r^ ,'W 1 ' n*"- 1 * i r*T" *t *i' 
if they desist from their ways, that which is J ^^ ^0»WjWWv]}>jPu>#ldP' 
past will be forgiven. But if they return to ©5ij5l3£lci j2 - t - 

fighting, they will meet the same fate which T 

befell those who had acted thus in the past 

(39-40) O Jamat-ulMomimen\ If they do .,*». r< E i <fe , > „ „ „ &, %'\,&a l • , ,< y, 
not desist, you will have no alternative but to ^ ^* ^ ^ ^ ' u ^ * &•**&** 
fight till j&m ceases and there is complete ^jiltfiTSPiSlftiJ^^f^tiilSB 
freedom of belief for all (2:193). If they ^^K^'Wr^ 

desist, Allah will take note of what they do * jrtJ "** 

thereafter. (Therefore, you should seek no 
recourse against them.) If they violate their 
commitment then rest assured that Allah will 
protect you. He is indeed an excellent 
protector and helper. 

(41) (Since ancient times,) Arabs lived - r i"tfi kH-'i. 4. c\< >A M^'^r^W'K 
mainlyon spoils of war. The booty se kedb V r ^^^^^ ab ^^^ MWctj 

8 - Al-Anfaal (The Bounty) T^2^ JLijN)i \}jr" - A 

an individual soldiet belonged to him. The #g^^$\% i $$\Z$&g\$$ 
Quran brought about a fundamental change " " Wli ?i 

by declaring that the spoils of war belonged ^ji^iO^ 

to the divine system and stated that a fifth 
part of the booty would be reserved by the 
State for administrative purposes and the 
remaining would go to those in need e.g., the 
dependents of those slain in war, orphans, 
those who have been incapacitated to earn 
or those whose running business has come 
to a standstill, and stranded wayfarers - 2:83, 
2:177, 2:215, 4:8, 4:36), It is not so simple to 
part with money which comes to hand so 
.easily, but if you have implicit faith in Allah 
and in the laws revealed to his devotee (the 
Kasoot)^ (on the day when truth was 
distinguished from falsehood - the day when 
the two forces clashed on the batdefield of 
Badr), then it would not be difficult for you 
to accept the situation and Allah has devised 
measures for all things. 

(42) On that day you were camped on QilTiJtlt; ,^^3) fijilL JiS C55JI gi>aLjffif il 

the near side or the valley and the enemy on ^ ^ \^ ^ ", w u 9 , ~ 9 jy , /; -^ " 

the far side (8:4-5), The caravan was on ^ cS^ ixfi V^*) 1 ^ J^^ J3Wj* K ^jS* 

ground lower than you. If it had been up to ^^^^J^^i^ 

you to decide what to do, you would certainly y < 9 * v> m "\*\\^ y wV 

have differed amongst yourselves. But Allah ©-««*** Uj F*!< 

wanted His plan to be accomplished so He 

led you to action. This was necessary in order 

that it might become manifest that those 

who have the capacity to live should survive, 

whilst those who lack this capacity may 

perish after clear demonstration, Allah is the 

hearer and the knowing. 

(43) Since you had full confidence in ^J )%£^^ 3 *£fi ^E 8 It j3Sj il 
Allah's laws and were thus assured of your ^ - ,- ' * ; 
victory, in your sight the enemy's numbers ^J^'^^-^'Vl ^4UIlvj^3I<^o«j«U«* 
seemed fewer than they were. If they had 

seemed greater, you would have faltered and 
disputed amongst yourselves about whether 
to fight or not Allah saved you from this 
quandary since He was fully aware of what 
troubled your heart. 

8 - Al-Anfaal (The Bounty) T^T JLii^f *>j-w - A 

(44) When you confronted the enemy, ^ ^fflff j $gjg^f ^^j| jU*£gj 3£ 
its numbers appeared to you to be fewer than *" o,#(w J 1 > 1\* *&****#* K'l » ^ . m 
they actually were (3:12). You also appeared ®j^f W4tf(JIj V^d* W^k»W 

to the enemy to be fewer than you were 
because their overconfidence made them 
misjudge the situation. Thus Allahs plans 
succeeded since everything is eventually 
decided according to His laws (3: 1 72) . 

upon Allah's directives so that you might be v^J3j tj^Ltii Ij&jfcb % ^Hjj Jit !j^lj@(iiS^ 
successful. You should obey your order Q$g gjjg f 3 hQj^\ fi 2)1 Sl^JMJjfe 
firmly and do not quarrel among yourselves i* ^ , ^ v ^ 5 ^ K|i J£ ' !*r * V ' ^// 
Jest you become disheartened and your W&w*±^^s^W 
strength fails you. You should endure the ®\^{j$^^<&^M 

trial steadfasdy for Allah is with those who 
endure steadfastly (sabireen). Be not like 
those who come to the battleHeld to exhibit 
their false pride to people and to turn them 
away from Allah's path. But you need not be 
anxious for Allah has hold over what they do, 

(48) And then a leader of the opponents y^% ^ $ JflgjtfUf ^ Jj & Jg 
made their actions seem fair to them, , ^ , ,T*n*W[' >V Ki, 
assuring them that none could vanquish 5*^LTu aiJ t^* l '^> l > Wa .AJ jW-<41jl*U! 
them and that he would be their protector. fa 3 ^\£\tffy&%^fyj&i!fofy OK : 
When the two armies stood face to face, he *- f « 1l " * 
turned on his heels and said, "I am clear of v * ^ - 
you since I see what you do not see and I am 

fearful of Allah's army. I can see what a 
severe chastisement is about to come to 

(49) The munafiqeen, whose hearts were k ,*t, tKl'* *'< > M »; " .fostl.*>\\ wi\ 
diseased, said about the momineen that their ^'^^^J?^^^ 
deen had deluded them. They did not realize ®j*ii> j±j? <dW wl^^l cr lP^ (*J*j 
that it was not delusion but complete 

confidence in the validity of Allah's law 
which had emboldened the momineen to fight 

(50-51) If you could only see what .jgj, ,**; Jjjj VtffijJl \% \\ J$ ft 
malaika do when they cause the munafiqem to 4, ^ ,1" /, ^* ll . T ' 
die! They smite their faces and their backs >W c*0* W ey*©gi^I olj* ty^j ^jl^b 
saying, £f You taste this chastisement which I , i * jflj ^ j]L J[11 ^ ^ 

will reduce you to ashes, ?J and Allah will say 
to them, "This is what your hands have sent 

S - Al-Anfaal (The Bounty) tj 6 il JUiNjI *^- - A 

before you, otherwise Allah does no %ulm on 
His servants (6:94)." 

(52) This is what was meted out to the ^ ^ g^^JJ ^ £$£ »£& J| J J 
people of the Pharaoh and to those before " ., * 9t % <, <n ,, v , j!? ^i|^</f< 
them who rejected Allah's laws. Allah seized ©vM j^Ofc 5 w&l j*fO^U*><w» 
them for their crimes. Allah is mighty and 
very severe in chastisement. 

(53) This is because Allah will not X^&£$^X&?&8&%4i2& 
witiidraw the favours bestowed upon a " " So>J| / #) ,* ityv " *k 

I people until they bring about a change in ®M^ !**#" «>' U ' J -^ks* 1 ^ 

their inner selves (13:11). Allah hears and 

(54) Tmsiswhathappenedto the people ^ J^ gjjf ^ ^ &$ -££ j| JJT 
of the Pharaoh and to those before them. ^ | ;,^^ E/)/ ,. ^,~ , ,« ,,,*»!> 
They denied the truth of Allah's laws. They ecAjJ^&CPj Wj*j* J1^>lj^J^iAb 
were destroyed for their crimes. The people 

■^ of the Pharaoh were drowned. They were all 

(55) Mark this! The worst of creatures in i, t * y<!\»\\> t '&' f \-\ k\<* *T'^il-*<*l 
Allah s sight are those who will never believe w 
in His laws (8:22,7:179). 

(56) (Your opponents are similar to ^^^^^^^fi^S^f 
these people, O Rasool) You had made a ^^^ 
treaty with them which they have violated ®u^ 
repeatedly without realizing what the result 
of this would be. 

(57) If you come upon them in the war, ^%^J^^^^J^>J^^ ' 
deal with them in such a way that not only 
they but also their supporters are scattered 
and learn a lesson for the future. 

(58) O )amat-Hl-Mominnn\ If you fear ^<, >fe$^}^^ £&/$&% 
treachery at the hands of those with whom " ■* ' ' ' " t t y, f , 
you have a treaty, do not break the treaty *K##*ltt*g 
unilaterally but tell the other side that the 
treaty will not be binding on you any more. 
In this way, both parties will be on equal 
ground. Mind itl Allah does not like the 

(59) Let not your enemies fancy that a^^l^B^^SSfi 
they will escape from the grip of Allah's 
laws. They will never make powerless those 
who adhere to Allah's laws (4:1 41). 

(60) O Jamat-ulMominem\ Keep ready k ^$\]feyil$&p&&]$\$& 


8 - Al-Anfaal (The Bounty) C*3 JLtfvJI \>jr* - A 

what force you can master to meet your jy" *JJ&£o 5li$jjS &{i$sJ$s!£i ^ 5ji 
enemy, together with strong cavalry with ^,,^,fft, <:,* i, i" ,1 *,* • ^.^["Wr'"' 
which you can strike terror in the hearts of l^WJl^^d-C^W^^W ^*W 
those who are enemy to Allah and to you; ^ei*^ 

and those besides them whom you do not 
know but whom Allah knows. (To do so, 
huge expenses are involved) Hence financial 
help must be given. Remember, whatever 
you expend in the cause of Allah, shall be 
repaid to you jusdy. 

(61) If the enemy inclines towards J^|^^| j£ ^O^Sj^^iG 
peace, you should do likewise and repose "" " * **\'\\ 

your trust in the laws of Allah Who is the & ^i^ ] 

s4^ hearing and the knowing. 

fy (62-64) If your enemy seeks to dupe ^ g^ - ^ ^ t£ ^-^ ^ g-J ^g 

* you, do not be anxious for Allah is all- " ^ **~<fo> A?-'*' "V* " l'\\ ' *' 
sufficient for you. O Rasool, it is He Who has u*j>)lt3U(rfi* W ^^U^t J®U^^?^ 
strengthened you with His help and with the *£ %\ ^ Jft %\ §&J># jB ££ ,2ft S ^ 
help of the «««/*«» (6:52, 18:28, 48:29). k^|^^|^&|^^|t$ e S£ 
Allah has instilled the feeling of oneness in *"" " * 

the hearts of the momineen. You could not 
achieve such unity of heart even if you spent 
all the riches of the earth. It has become 
possible only through unity of faith and 
obedience to the laws of Allah Who is 
mighty and wise. Allah and the Jamat-ul- 
Momineen who follow you are sufficient for 

(65) O NaM Prepare your followers for ^ J ^ j. j^J , j£ ^0 ^ ^ (^ 
batde by proper training and tell them that ' J ~' , £ ' , ,„ , f , r / „ ,, , 
twenty of them, who are firm and steadfast, W* ^S^S ^ uJj J^jJ+^h ^ 
should be able to overcome two hundred of ®uk2*| $ _>J3^$j lj $ (U$ <J2 ^' 
the enemy and if there be a hundred of 
them, they should be able to overcome a 
thousand, for the latter are those who do not 
use their intellect in war, 

(66) The ratio of one to ten would work jfe$^ Hi^Ls fit J#J j£ &i o£ $f 
if all other things were equal except " 
numbers. But in the present situation there is 

^Qsiif J &$<ajv«3J,«sftfi«» 

inequality also in arms and equipment. ©t^^l^&^^ly^ 

Therefore, Allah made the burden lighter 
and reduced the ratio to one to two instead 
of one to ten. This is again subject to the 

8 - Al-Anfaal (The Bounty) ^6^ JLii^l %>?~ - A 

condition that you are sabireen (steadfast), 

(67) OJamat-ulMomimen\ You wanted as -^^|^^ 
many prisoners of war as you could have in ^ y ^ ^ y ^ ^ 
order to secure their ransom. It does not ®^»j!F*uk a^lJ!^^ J L^io*> 
behove your Rasoo/ to do this since he is 
waging war in order to accomplish the divine 
purpose and not for the fleeting gains of the 
world - Allah looks to your future as well as 
your present for He is not only mighty but 
also wise. 

(68) Haditnotbeen for the provision of ^ *,<^ &ti&^&&&2$$ 
forgiveness in Allah s laws, you would have "" * 

'received a mighty chastisement for taking 

.prisoners of war for the purpose of worldly 


(69) The spoils of war are lawful and ^yjfc^fy^^^fcjfrg^tfg 
good for you so make use of them as you like 
and adhere to the laws of Allah who is 
protector and Rabeem. 

(70-71) O W The captives you $&J$WJ$$l&$$$&$S&i& 
already have ate to be set free either by ,,,, #1 _ **,.*> jk < fft.i^ ,«fflM«r ^'1* 
securing ransom or by an act of grace if the -a» ^ Juj**>3j*>4 ^ I Ws la*^ La>>j»u 
ransom cannot be paid by them (47:4). Tell ( TjDft $Jt&%\ \y(L jS 32C^ UJuJ ufi©Iia-j 
these captives that if Allah finds anything ^^SL^.d^^'^' 

good in their hearts, He will give them more 
than they have lost, and will forgive them. 

But if there is some treachery on their part, isjL> 

they have seen the*result of such treachery - 
they have been subdued by the momimen. 
Allah knows and is wise. 

(72) Those who believed, and left their y ' ,* , 'Ms , hM •• *s\ 'Y'ZY'tfflfJi -\f\ 
homes and struggled hard with their lives ^r;« K(l , 9 , ,~ \™~.t V A ^ -Ik At 
and their wealth in the cause of Allah, and tt*^lj u^*U»U«^^1>aj^ WeWJ4W 
those who gave shelter and help to them - %&& t $&J^&jRUfe%%\$ 
they shall be friends to each other. But those J&, ^ w <?, $ ,*, ##*-* *, - ti < *f»*"^1 I' 
who believed, yet did not left their homes to j0 ^ rr ■*>- v -^ - . . ^ J J*~ 

join the divine order, though they had the ©j^uy^W^'j 0«*L»4-*>J 

possibility to do so - they shall have no right 
of protection from you until they too leave 
their homes. However, if they seek aid from 
you in the matter of deen, it will be obligatory 
for you to provide it except if the aid goes 
against those with whom you have a treaty. 

8 - Al-Anfaal (The Bounty) £3 JU\|f *>^~ - A 

Remember that Allah watches your actions. 

(73) Those who reject the divine order . ^ ^ ,j£g J ^ ,^jj ^ gS^ 
are friends to one another. If you do not act ' " i^fW^ .<T t 
against them as directed by Allah, there will & *t> iUjuffj^l 
be jta (chaos) and 7»W (anarchy) in the 


(74) Those who believed, and left their ^ gfc ^^§ ^ IJSt&S 6&I 2$ 

homes and struggled in the cause of Allah ? f , ^ ^ ^ ,. ^ * x ,* , , ~ , ' 

and those who gave shelter and help to them W Oj±> W^W *■ ^'^ ^ jl ^ 

i " i u 

both these groups are the true momineen 
For them there is protection from Allah as 
■ well as respectable means of nurture. 

(75) Those who believe thereafter, who ^^jjfc\^'^^&&y£\G$> 

leave their homes and join you in your ' ; k *,*<*' r<fn1f- 

struggle - they are also of you. But Allah's <$i ^cd V s44 U^^I^^^WA 

laws which relate to blood relationships do ©JStftP* 
not apply to them. Allah knows all things. 

9 - At-Taubah (Repentance) T?®Q *£^' %>>~ ' ^ 

Surah 9 : At-Taubah 

(1-3) (As already stated in 2:144, the •- ,4 \-\ '\ -It \\ -:y'" ,\a ,'j ( ki\"l 
R*W and thtJamat-uUMommeen in Madinah ^ ~ ^, ^ , .^.^v ,,*, 

constantly yearned to have possession of, ^^H^i^l ^jl u?j3' Q !*^ G ^^' 
and jurisdiction over, Makkah which Allah flK^I & ^fa^^Sl <ij* il S6 s diil £&> 
had decided would be the centre of the *,«f »*!, • » ^vii z< "tX'w »1\ »>' Kit tl 
divine order. It took about eight long years - ' , itf , ^ ,,, ,„ 

of hard struggle and frequent wars to j^^^W^^j^^ 1 uh j^j&- *&;>>*&? *U>-jj 
conquer Makkah in the 8th year of Hijra hj$^\w\$Q$$s'$&i£$* 

(migration from Makkah). Treaties were 
^made with the opponents, the mushrikee^ 
who violated them frequendy. In view of 
this a proclamation was made by the divine 
system at the occasion of the grand 
assembly of Haff.) O mushrikeen\ The divine 
order with which you had made a treaty is 
now absolved of it. However, you are free to 
move about in the land as you like for a 
period of four months. Mind that you do 
nothing to sabotage the system; otherwise 
you will be put to humiliation. If you desist 
from your mischief, it will be better for you. 
But if you revolt, you should know thatit will 
not be possible for yoc to weaken the divine 
order, and a painful chastisement shall await 

(4) The above proclamation does not j* \*s tern? ,< & '»( i'ii • » T £ >-' *■> >\ A 
apply to those who have not violated their ^ , m _, t x ,,/■>,,? •»_& *",r" >> W 
treaties with the divine order nor aided ^vl^iM JljUjiJ^ltwU^L^!L*Ufitf 
anyone against it. Therefore, execute the ©^044 
terms of the treaty as agreed to for the 

period of its duration. Allah likes those who 
honour their commitments. 

(5) If after the expiry of these forbidden £$%£ ££ qC$\ |$(S;##9 fS3 IS5 
(four) months, the mushrtkeen still persist in ' J,, ^ ,,„,,,„ ,,,< ,, 
their mischief, you should wage war against W° d* ^^ U* -** ^^*^ **u*>b j>*iO±j 
them, capture them, lay siege upon them and <s£Lj.f$L iiil £jf£$&* &3 *P)\ lyl j Sji^ IjiStS 
lie in wait for them and ambush them. But if 

they desist and (having accepted Islam 
voluntarily) join you in the establishment of 
the Ntqam-us-Sala and Zaka, do not pursue 

9 - At-Taubflh (Repentance) f^J <ijA\ %>jr~> - ^ 

them any longer for Allah is protector and 

(6) If anyone of the enemies $£)%fefci$^Z^&&£Xl 
(mttshrikeen) seeks your protection, grant him t ^ ^ < ^ f9< < , , „y , , s , 
asylum and explain Allah's laws to him. ®u*J*!lu»^* ^U4*L! 
Then, if he desires to go back, provide him 
safe conduct to his place of security. He does 
not know how beneficial it is for him to live 
under the umbrella of the divine order as a 
Muslim or even as a non-Muslim. 

(7) How can the treaties with these g/j | ^ ^ & - ~£^ ^ J^ 
A enemies be trusted by the divine order when , ^ „ „, ^ y/ , .„ o ^ t . ^, f5 ,„, 
Wthey are violated at every opportunity. The 'JrfJ l>«M3>l M&J U» ^>1^^^ 

exception is those who made the treaty at ©(Ji^lcof^ui 

Ka'ba and kept it - as long as they keep it you 
4^ should do likewise. Allah likes those who 
yj^> honour their commitments. 

(8-9) How can the treaties of the ^^iSh^J^J^^M^^^S 

mushrikeen be trusted? They are a people ; ; ^,, C, ,*£?*> *,«# i,W , vtf 

who, whenever they have a slight edge over ^ ^ ( W ®us^^*jO Ij ^la dks^^V 

you, respect neither the ties of kinship nor <^$^\£%^i&j&l L 4^ffljl!&?&& 

any agreement that they have entered into. 

They want to keep you happy with cajolery 

while their faces belie their hearts. The 

majority of them nrefasiqeen. They barter the 

terms of the treaty for paltry gains and turn 

others aside from the path of Allah. How %L 

evil is that which they do! 

(10) So far from adhering to the terms 0^^]^^^^%^^^ 
of the treaties made with the divine order, " ^ 
they do not even respect their ties of 
relationship with the believers. They 
transgress beyond the limits of social 
relationships (42:23). 

(11) If they voluntarily accept Islam and , > ^| ^jgffl gjjjj \% J-J^U \$fc |$ $ 
join you in the establishment of the Ni^am- " " ,,**>€ ,f,\ >u n yh 
us-Sala and Zaka y you should regard them as ©i^^^O-^J 
brothers in Islam. Thus We make Our 
directives clear to people of understanding. 

(12) But if after taking the oath of ,*■"* ,; i »?"£/' ^ *' f t*\ '5ff*f t"5flR * K 
alliance with you, they break it and taunt and * _ ^ y ,- ^_ f<;< 
revile your deen, then there will be no ©L^t^^uW^^I^ 1 ^'^ 
alternative for you but to engage in war 

9 - At-Tsmbah (Repentance) ^270 J[ *jJA\ fe>~ - ^ 

against their archetypes of kufr so that they 
may desist from further mischief. 

(13) Just think - what hesitation could jg p-j! ^I>L S*S JjSJt $& (# £$65 # 
there possibly be in fighting against those ^ ,^/ £ , ,,^i*?W ^ ii," 
who break their oaths so frequently, who ^wl^uli^^ ^J~^l g^JjI^J^ 
expelled the Rasooi and attacked you first? ©Ui2*£* 

Do you fear them? If you are true momimen^ 
you should fear only the consequences of 
disobeying Allah's kws. 

(14-15) So. wage war against them. Allah , *v > & *f» '»" v » *.£' *X> A f \,\ **\ V * lA-fi 
will chastise them through your „,r^>, k , ,, £ , „„* „ ;4 
instrumentality, and put them to shame by tT 4BiMJ*i ^0" ^ ^J^©ttt*^^*JjO^ 
giving you victory over them - victory which ©JlS^Ij* &£ ^uj d^ 

will relieve you of fear and anxiety on 
account of your enemies. Despite this, the 
doors of repentance are still open to them. 
This is how Allah's law operates. He knows 
and is wise (8:17,22:40). 

(16) O ]amat-ul-Momineen\ Do you think g* ( ^ ^ J ^ jjj w ; ,« * f£^ 
that the victory promised to you will come to ?*f~* ^ lWJUul^ Wj Vju <- j1 ^^ 
you even if you do nothing? After your jj^aaiIj ^j&ii&^uj^jJj^^U*!*** 
profession of faith, it will be made known ©uj^ [ '' 
who amongst you struggled hard in the 
cause of Allah and befriended none other 
than Allah, the Rasooi and the Jamat-td- 
Momineen. Allah is fully apprised of what you 
do (2:214,3:141,29:1-2). 

(17) It is obvious that die masajid ^ $^&\U^\^M&A$^ 
(mosques) - the centres of the divine order - - ^ ^ f ' tt . 3 f „ - . ,*-r ■ 
should not be maintained by the musbrikeen ©Uft^^jUl^j ^^iok^- ^1 ^WU 
whose rejection of this order is self-evident. 

All their activities will go waste and in fire 
they shall abide. 

(18) These masajid should only be ^l^fj^l jSC^^ttL^d^SJCl 
maintained by those who believe in Allah • .,c*g »< <i*V f JH^'Xi \\\ %& A" i fal II' 
and the hereafter, establish Ni^am-us-Sala * , 9 ,„, 
and Zaka and expect to follow the right path. ©Uk&J' 

(19) It is true that the mMkmvxiL to ^ ^ g ^ ^ ^ Q Q^ jjjjf 
provide drinking water to the pilgrims and £j £ ^ - « ^ ; 
maintain the sacred mosque but, can they be 5J*iilj JJJ^U^J *w <4s^ g J^j^'^'j 
placed equal to those who believe in Allah ©c&J^i^fJJ^ 
and the life hereafter and strive hard in the 

cause of Allah? They cannot be regarded as 

9 - At-Taubah (Repentance) T271T <jj£1\ %)j~~ _ 1 

equal in the estimation of Allah. The %alimeen 
can in no way be considered as following the 
right path. 

(20) Mark that those who believe in , u wf i t 1* •" ,; !.#•( • \*"\'' yi >'\ s*A< 
Allah and the life hereafter and who ^^$! ^A^, 'f^> ,, ^.j 
abandon their homes, and struggle in the ujjAJU* tiUj lj ^tjo£^j* j £l^rJ^^T5 
cause of Allah with their possessions and 
their persons, rank high in the estimation of 
Allah. These are they who will attain success. 

(21-22) They receive glad tidings of *■ < r^„ 3 ** i-*^ ^ ,,*, ,,■• *^ »^^ 
/hAjw from their Rate and of lasting bliss, ^ ^^ ***" ** W ^ ^^J^4* 
They harmonize their lives with Allah's laws ©jaft* J?l E J^* ^U' 0| )jolLfe3 yi^o**!* 

and, as a result, they live blissfully beyond the 
count of time. This is a great reward for 
them from Allah. 

(23) O ]amat-ul-Momiwen\ Do not take .*/£ *< >& t ^ ,*v * .> /y%\ & * ^ca ,^\ , , A r^j^V 
^fiLiot your brothers, for friend, if '^f ^*^fe^^!^f!f 
they prefer ^^/r to tf/tfra/r and, whosoever ®u£*pul^^jG 
amongst you will do so, will be deemed to be 
from the qalimeen* 

(24)OR^^TeUthe^W,« ) "Ifyour $^X\&M^MKM\$u\$ 
fathers, and your children, and jom ^^ f ^' T ^^ t ' ' ' 

brothers, and your wives, and your kith and »#**> &?*** u>*L*i y*^ Bjlgj is>*&j<s\ <Jy lj 
kin, and the wealth that you have acquired, Jjjj J^lj^^^tj^i^jj^^iSlcXf. 
and the merchandise whose depreciation t •<*.. Mi^ii >'Si*l\s± 'f *ir 

you tear, and the dwellings or which you are w^-w ,# .. 

very fond - are dearer to you than the divine 
order and striving in the cause of Allah, then 
wait and see what Allah's Law of Mukafat 
will disclose. You know well that fasiqeen 
cannot follow the path leading to a blissful 

(25-27) It is a fact that Allah has helped »fr"*< ? ( 3 »** •*" w'» f - n^ ,i 'i 1 ^^ *'< 
you on many previous occasions, especially * *f ;^£ J? |£ 

on the day of the battle of Hunain. You were ^p-j ^ U*j jLq^ ^1*3 ££ jAjx y*i« ^jO 
misled by your larger numbers which could, j£j ^ J£ £^£ ft) OfrSte&ji jS&iJ 
however, be of no avail to you. Despite its 'y^sM*?? s> ,\ ,%~s\'*'< A\w <w s> \'\\ 
vastness, the earth straitened on you and you ^ Aj ^ <**' ^ J bj -^ b ^ j3Jlj ^ ,Jt 
had to turn back from was then <w!j ^^J^^^^^Wv^^U^ 
that Allah, through unseen hosts, infused in @ ** £***£ 

the hearts of the J^yWand the momineen the 
spirit of self-assurance and they defeated the 
kafinen as they deserved to t Your faltering 

9 - At-Taubah (Repentance) 153 *^ ^~ " ^ 

was unintentional; hence Allah gave you 
protection (8:10,9:40, 3:125,41:30). 

(28) O jamat-ul-Momineen\ The &\'^&%&$^$&$$& 
custodianship of the Kaba cannot be with § ^ w ^^ „ 9 , t <y t ., „, 
the mushnkem on account of their impurity & &> J^ ^^ ^ J^ dls \^*&\*^ 
of heart* 1 *. They should, therefore, not come ®%&%k. <&t ^J, * JU <L1 fJ-aJ 
near the Sacred Mosque after this year. If 

you fear that their absence will be 
detrimental to your business and will 
impoverish you, remember that you wiil 
receive such abundant nurture from Allah in 
1 accordance with His laws that you will no 
longer remain needy Allah is knowing and 

(29) In addition to the mushriteett, there £ ^* f,j&J& % *Ll (&&, 3 2$ tJfeS 
.are the Ahl*ul-Kitab who oppose the divine ^ „ ^ „, ^ . ^^^ „ 
' order in the same manner. They do not truly ^W^V*&W}U*&y*y*J*w*J > 

believe in Allah and the life hereafter (2:137). @(jj£iilij ^ ££ ?!>i! Ijlwu <j£ 

They live within the boundaries of the 

Islamic system as non-Muslims and enjoy 

full human rights but do not adhere to the 

laws which apply to them. There is, 

therefore, no alternative but to fight with 

them, too, until they surrender and agree to 

pay the exemption tax (fty/a) with a willing 

hand after having been subdued in war. 

(30) The jews have taken Osiris (the ^&®^^*&&£%&S@i<& 
Egyptian god) as the son of Allah, and the t ^ M4"L\"-'*> A 'fti 
Christians have taken the Messiah to be the >4» J^tw* e*^UJ*u»*W ^iPi*#* 
son of Allah. They utter such words without ©uSoSjf "Sbl 
thinking in imitation of the kafirem before 

them who used to entertain similar beliefs. 
(They deserve the imprecation) "May Allah 
destroy them"! How they are deluded away 
from the truth! 

(31-33) Not only do they create sons of Q\ %£% j$ ^ & flgf 1$Q>ZJ&& S&l 
Allah, the Jews also take their rabbis and <„,, yXi^-Xn* \£[*\ir3*'*\$\F'jX''*''['< 
priests fat Alkh and the Christies deify ^ £* W W M "ft™* *%*£ 
Jesus although thev were all enjoined to obey NJjiiil ^ i^$l yl jbt jjj Ijfefe yf uWy^u?^ U* 
only Allah except Whom none has authority ^^^^5^?®^1s/^B^yt 
in the universe and Who is far above those %^^^f iV ,n wt^'lTldt 5" 

whom people set up as His peers (18:26, 6&JCXitf$Stf^&ib&&lvks 

(1) The term najas (impure) occurs in the Quran in this instance only and means one who is immoral, 
faithless or wicked. 

9 - At-Taubah (Repentance) ^273^[ <j^lll \>}~~ - ^ 


Their ardent desire is to extinguish the 
light of Allah with such utterances but Allah 
will not allow (this to pass) for He has willed 
to spread His light in fullness - no matter 
how much the kafireen abhor it. For this 
purpose. He has sent His Rasoo/vrith true 
guidance and a divine order which should 
prevail over all human orders, much to the 
dislike of thzmushrikeen (48:28). 

(34-35) O Janat-ulMomine^ A good ^ ^^ & tf ^ ^ ^ 

.many of the monks and priests devourthe „ «~ . ; „,„,/, ,, n [(f ~ 
• property of others and turn them away from W^J ^ ^ CT uj^*Jj <J?UU u*UI <JIj*1 
Mali's path. There are others who hoard Ji^J ^| <Jip $ EJgSjg & U^ £ ^ £jl ylJjS 
gold and silver and do not keep it open for ^^M^fo^J&'j**£\^ 
use in the way of Allah. For both there are ^?* T „£% T^Jf,,, I. ?„ 

■ tidings of grievous chastisement. On the day j>*~> u IwJaV*?*^ j^-h* *■ U* j^Ji^iJ^yfi 
of reckoning, the gold and silver will be ®(iJu$J 

heated in the fire of jabannam and their 
foreheads, sides and backs will be branded 
therewith, and it will be said to them, "This is 
what you had treasured up for your exclusive 
use and deprived the needy of it. Now, taste 
your treasures which you had amassed 

(36) According to Allah's Law of ^'^J&tfjfr'i^^^^Q 
Nature, there are twelve months in a year z7f*, ,, ,\ ^^fr,, ^ ,0 ^u> 
ever since that law has been in operation. Of % *j&p W$l <^i> h j^ *WjI W«? U*j^tS w 2 * 
these, four are sacred months during which jjgyg ffffi £g££j| |^ jESt && IftE 
waging war is prohibited - this is the right ' " " •»_**», •••! , tf<j#lV^% 

system (2:217). Do not wrong yourselves by euM*JI/*4»lul!*Wj **5 

initiating warfare during these months. But 
if, notwithstanding the sacred character of 
these months, the mushrikten attack you in a 
body, you can do likewise and always 
remember that Allah is with those who 
adhere to His laws. 

Allah has forbidden war are not to be ^*-"*** } *J" u^'^u-v^'y sju^l^'v; 

intercalated. (This in fact amounts to *&! ji£ C 13*3 &:# K &lftfl&[£$Si?§ 

violating the treaties and the international t^^j^l^^ig^iiJCtiSj?® 

law.) Such intercalation is but one more '" " '' 

(2) Ruhbaan: The Arabic word is for anchorites, religious hermits of Judeo-Christian tradition, monks lived 
in monasteries, which were a common sight in pre renaissance period. 

9 - At-Taubah (Repentance) t^T *jj£l\ %>jr" » ^ 

instance of their refusal to acknowledge the 
truth - a means by which those who are bent 
upon denying the truth are led astray. They 
declared a month to be sacred one yea*, but 
made it sacrilegious the next - thus making 
the number of months sanctified accord 
with theirs. And by such adjustments the 
months forbidden by AJlah are made lawful 
by them. The gains that accrued to them in 
this way, seemed very fair to them; but Allah 
does not gtace with His guidance people 
► who refuse to acknowledge the truth, 

(38-39) O Jamat-ut-M*minetn\ ^^\^^^\^^^^\^Q^ 
Sometimes, it so happens that when you ate ^^^J^/^^J^^^^fi 
asked to march forth in the cause of Allah, h^r^^^^^Q^&^Ji^^U?^ Jl 
.some weak-minded amongst you act as %$ B&jSJK & §®$g 3 £*9 j Qitt 
though they are rooted in the earth. They ^0 J£ jfc^^£j^|#^J 
prefer worldly gains to the blessings of the ^ ^ ^ * - ^^ -jj^o*- "*** uw*s 
life hereafter although the gains offered by ®js!s^ 

the life of this world are insignificant as 
compared to what the life in the hereafter 
offers. Remember, if you do not march forth 
Allah will certainly chastise you with a 
serious chastisement - that He will replace 
you with another people (47:38, 70:41) ♦ You 
can do no harm to Allah since He has 
control over everything. (21 :1 0). 

(40) If you do not assist your Win ^$\$&$^^ &£&&%$ 
the establishment of the divine order, (know # J * JL„ < t tf T"i<f/ \" \ 't^l Kit \\» ^ 
that AJlah will do so - just as) AJlah helped <uHU>Ai Ij**^u1w>3^^<Jj»1^U4U X 
him at the time when kuffar drove him away \$£$Kg{fc%0$&t$fc& ££ 
(out of Makkah) with only one by his side ' ^^^^\^M^^ 

and the two had repaired into a cave when -^--v - w , ^ ^ w 

the Rasool had said to his companion, 
"Grieve not Be certain that Allah is with us" 
(and will not let our enemies triumph over 
us). Thus did Allah set his heart at ease and 
assist him (during the battle of Badr) by 
means of unseen hosts (9:26). The purpose 
of this confrontation was that the man- 
made systems of the kafireen should be 
defeated and Allah's system should prevail 
triumphandy- for Allah is almighty, wise. 

9 - At-Taubah (Repentance) ?275j[ <^j' t^>" ' - ^ 

(41) Therefore, O JtmaHtlMamiuai, do ^Ij^a^f^^tjj^^^lgfeti^l 
not consider yourselves weak. March forth " " ^f'^^V m *tV*' *tv" 
in the cause of Allah with whatever *KaW^ul>JjAAIS 
equipment you have - light or heavy - and 

strive with all your possessions and your 
lives. This will bring you good if you can 
understand it. 

(42) As far as the hypocrites are * rf* * "*-v> cV ^^5 t * [^ f f tf K J W^^^A 
concerned, they create problems when the ^7, ft „„ . ys ,_ 
occasion for war arises. If they were assured U^ >** W>< to«W*il # $H U5*J^j <U"Jf 
of a speedy gain and the journey was not too ®{jM$j>$\ j& SjjI j ^jU^t 

^ arduous, they would readily agree to follow 
' you. But if the circumstances were adverse, 
they would make excuses for not 
participating, swearing by Allah, "Had we 
been able to go, we would certainly have 
gone forth with you." By their false oaths 
they harm only themselves because Allah 
knows that they are liars. 

(43) O Bjjsoo/! Allah forgives you! Why ut>*> s s* ^ sf\s&& is ,?< s**<*>\ ^a*** *i \[<* 
did you permit them so readily to stay away? w ^ Ww ** w 
If you had waited for a while they would 
have exposed themselves and thus given you 
an opportunity to tell apart those who were 
truly staunch in their eiman and those who 
were liars, 

(44) The truth is that those who truly 
believe in Allah and in the life hereafter will 


never ask to be exempted from fighting with ®UfcS^y j^ ^'j Ms** \3j*&**\* J^ 

their possessions and lives in the cause of 
Allah. Allah knows well about the muttaqem. 

(45) Exemption is sought only by those ,^, K , i \, ^? K u „ ^ » v < ^ h * ^.^ W| 
who do not truly believe m Aikh Li the life «=*>» ^ J, ^" J ^ <*»* 3 tM ^ Ul 
hereafter, whose hearts are filled with doubt ®&i**Juj*$gj tj^**- ** 15 
which makes them hesitant to act, 

(46) It is obvious that if they had >**\-l\ 'i| *t *CV $** it \*&*\\ -"'Hi I M a 1 > 

intended truly to set out with you they would ., .„.,.. *^^ 

^ j Ml I* "i I • 15*5 
have made some preparations for doing so ©irft^tjWij^JL^** 8 ** 

but Allah was averse to their taking to the 

field, so He caused them to hold back^ when 

it was said (you may) stay at home, along with 

all the others who stay at home. SjEjfiL lifcTCS** 5tJ&B ($i£ !&? £ 

(47) If they had accompanied you they ^ J ^ J ^ U ^^' JJJ^^^j u.*? Wj»> 

9 -At-Taub ah (Repentance) ]D™2 *+y^ %>?" " ^ 

would have added nothing to your strength 
but mischief and also created disaffection 
amongst your ranks by scurrying to and fro; 
from which, some who were like them, 
would have readily paid heed to them. And 
Allah has full knowledge of the evil-doers. 

(48) What they are doing is nothing new Jj| £ j£ »$\ g |/jg $ ^ a£i ) \><&\ $ 
- they have done it before when they ' ' '^ jt \* if , \ .,,l,/s, 

attempted to stir up disaffection amongst eu^j^j^L^lj*^ 

your followers and contrived, in diverse 
ways, to make things difficult for you till the 
truth prevailed and Allah's order succeeded 
despite their chagrin. 

, (49 1°1 "f 6 ***?*" *" are . somc &^m^&>f£z&v&$&* l 

" who individually ask for your permission to ^ ' " Y>[\l * *\'C 

, stay away and be spared the trouble of going @i^Jb %a&J J&- 

to war. Mark! Is not their present behaviour a 

cause for their own trouble? The fact is that 
jabannam certainly encompasses them. 

(50) If success betides you, it grieves %**<*<: lAgcif * ~\* i *\'*»*y*%'/' W * *i 
them; if adversity overtakes you, they say to •,,*,,• &»>, *\< * y, h 
themselves, "We were careful to protect *\&fj*y}$toOfiUl*vj*\ 
ourselves in advance." Rejoicing, they turn 


(51) Say to them, 'Whatever will befall Jgfr^ fa^^Q&\^§t^J& 
us will be in accordance with Allah's Law of ^ ~ ' * f sf * 
Mukafat He alone is our protector and so in ^u^^ 1 , 
Him alone the momimm should repose their 
complete trust " 

(52) Say to them, "You are simply j£^^J^|^^ 

waiting to see which of the two events - ^s*^^, >" > > I \<* n t *f* i -f 

defeat or success - befalls us. We welcome j^uM-fl" l^^!?^w*V^^lAt*wl 

both* (In case of defeat, if we are slain, a life ®&j*[jii 

of eternal bliss will be our reward* If we are 

victorious, it will help us continue our 

struggle for the establishment of the divine 

order). On our part, we will wait to see Allah 

chastising you by external means or through 

us (9: 1 4) . So, you wait and surely we shall also 

wait with you/' 

(53) If these hypocrites wantto avertthe ^jgjgj M^ ffi£ $ (S^jf £jt l&lf # 
trouble of going to War by making a financial " ,,,_ » 
contribution, tell them, "Whether you make ^ubfs* 

9 - At Taubah (Repentance) ^277^ 4jjlJf %>jr~ - ^ 

this offer willingly or unwillingly, it cannot be 
accepted, for you are surely a people who are 

(54) Tell them that the reason why their ^%^\jffi^\jffij^ffitf^%; 
contribution cannot be accepted is that they ' ,,, K,. V'^'sl' \ r ^,',fa\^,&& 
are opposed to the divine order set up by the ®UfV>*J J»l U*W 3 J UU>>#Aj Jj, few cjy ^ 2lj 
Rasoo/, and they only join the assembly of 
sala languidly, and do not make their 
contribution except reluctandy (4:142, 

(55) It is a fact that they have great riches 4 (J-"£l Ski Zi Ql ^jf^ l2l?f 5WS £ 
and a large tribe. This should not, however, ^^**^^ ^ w - fJtlT.Z^^ 
amaze you. It is these things which will ©ujLtf^j-ofr^l^^jw-JJ'Sft^' 
become a cause for devastation in this life 
(9:85) and they will not depart from here 

^k except in a state of kujr. 

$> (56) They will sweat by Alkh that they ^ffi£3&£ i X!£>.j&%$ 1 $% 

are indeed one of you while they are not. ' ' > 

They are cowardly and use hypocrisy to 

shield their cowardice, 

(57) If they could find a place of refuge, ^ ,^ * *• ,<, iJf^f^ tf ' *< < l** »tf"t^ ' > ' 'M 
a cavern or a crevice in the earth, they would > 
rush towards it in headlong haste. 

(58) There are some whose meanness $>r\&^^^ 
goes to such an extent that they try to -* UW »*j **»■*' ujp ^^^wj^^ 
defame you, O Rasool, and allege that you 
have been partial in the distribution of 
sadaqat The fact is that, if they had been 
given as much as they wanted, they would 
have been pleased, but since they were not, 
they fell into a fury against you. 

(59) How good it would have been for ^ ^ ^ ^ ^jvjftl jjilt \£yj$% 
them if they had felt satisfied with their due " f , ^ i »• , *i 
share given to them by the divine order and ®u*£j $ (JM % *b"J3 fi*** W* ^ 
said that their association with this order was 
enough for them, and that in the future also 
they would continue to get their share and 
would refer their needs to the divine order 

(60)^<donations)aremeantf O r: -^ ^ ^yjj ^y ^ ^ ^ 

1. The mdigent (2:273) ^ , * .• •» !V i>* *'*»*' 

2. Those who are incapacitated to earn \J>^ I g*S £l Jir & c&^'j y^t£!i*# 
their livelihood (90:15-16) ©^^iitj^^l^s 

9 - At-Taubah (Repentance) T^J *0^' ^J^ ' ^ 

3. Those who are employed in the 
collection and administration of sadaqat 

4 Helping those who sincerely wish to 
join the divine order but are unable to do so 
due to financial difficulties 

5. Setting free those in bondage (90: 1 3) 

6. Those who are unduly burdened 

7. Those who strive in the cause of 
Allah and 

8* Stranded travellers 
This is an ordinance from Allah who is 
r all-knowing and wise. 

(61) There are some [amongst the ^$$>$%^ffl^Q$M£ 
hypocrites] who wish to annoy the ftuw/by * ^i •..* *«^. **. , ?, 'r , v 

. slander. They say that he lends an easy ear to j*±* ^ c^ ***jj U&Wi && ^ V*M 
'one and all and is gullible. Tell them, O ©Sto&iJ^O^ujSS^J 

Rgsool, that it is in their own interest that he 
listens to everyone. But he is not gullible 
because he believes in the laws of Allah and 
trusts the word of the believers. He is, 
therefore rahma to such of you as believe, 
and those who annoy the BmsooI shall suffer a 
grievous chastisement (1 7:36, 49:6). 

(62) One of the strategics of the #&i$&^U l &&£&SM 
hypocrites is to bypass the divine order and ' ^/^ ^ 
to win over individual momineen to their side ®fcjy#i* W© 
by means of oaths. Tell them, O Rasoo/, that 

it would be more appropriate for them to 
abide by the divine order instead of trying to 
win over individual momineen, 

(63) Do Acy not know that for those \&'j£$£&&<; } ^ >&&%%&_$ 
who oppose the divine order, there is the fare " " *\ t, ', • .; jv,. 
of hell in store - therein to abide! There is no ©**M ti#' Q* © 
ignominy greater than this. 

(64) The hypocrites are fearful lest a *J^*$jffifej$ffiti'£$\>jfe 
surah be revealed which would disclose what ^^ v ^ ' ^*f~ " 

is hidden in their hearts. Say to them O ®oaa>^ 7y** <w W W^'^ 3 

Rasool, "Go ahead with your mockery. Allah 
will in any case, lay bare that of which you are 

(65) If you ask them, O Rasool, why they dblj^WJi \#5i>j? $ty$Qj$l <j£ 
indulge in such mockery, they will surely say, ''" * ^ K , t s „^ , 

9 - At-Taubah (Repentance) J^7yJ ^Iff %Jjr~ - 1 

f "We were amusing ourselves with light talk." 
Say to them, "Do you amuse yourselves at 
the expense of Allah, liis revelations and 
His RasooP" 

(66) All these are lame excuses. The fact J fl^< F Tl' *£ **? m^W*! '*" >±<f **\>? ^</\ 
is that they have returned to kufr after ***&<*""<& JM^Jf***** 

professing ft/fftffl. Some of them have done ^UWS^^ 1 ^ 6 ^^^^^^* 

so knowingly They are the real criminals and 

must be punished. Those who have followed 

them unknowingly and repent for their 

deeds maybe forgiven. 

(67) The hypocrites, whether men or -ft^r ^^sy * *** - 3 - ***** * f i'Ik • *& > J U 
women, are all alike. They enjoin what is ^ ***** ^ ^ ^^ *-SW'j t**JI 
forbidden by Allah s law and forbid what is (j| ^w^^ll^ ^^'uiJ^^^J-^^ru*^ 

" recognised by this law to be good; they are ^i.\\\^ Q^ \ 

close-fisted in the matter of spending for the 
cause of Allah. They have forsaken Allah 
completely and have overstepped the 
bounds of uprightness, Allah has also 
forsaken them (59:19). 

(68) The tecompense for the hypocrites, ^QM^ftj^^^g^fa"' 
men or women, and the kaftrem is jahannam * ^ ' t "^ rt 
wherein they will dwell - this recompense is ®j>i&^0±j>&_s aAiif*V*Jj rVr^^ 
adequate in itself. They will be deprived of 

the blessings of Allah and long lasting 
chastisement awaits them. 

(69) (Tell them that) you have become j.|*<K^V*f^ffr c tf£ *t? *i1i&& »tT* tf ' * ^ ^* 
just like the people who lived before your ^ ^^, r >^,^„ - , . r „ ■ 1+* 
time. They were more powerful than you, t^^i^;A^M>5-K>*^ 

had greater wealth and larger progeny. They jJ^T^^f ^^[X^ilii^^jS^ 
enjoyed their share of these things for a ys * ij r , •.•*{• E ^ LM^-H * 

limited period (and then perished), likewise ^i^U*^J 5>^ LJ^ 

you also enjoy your share of good things of 
life for some time; and the way they wasted 
their lives in frivolous things, you also 
continue to do that. 

(But remember one thing) these are the 
people whose entire work and activities - 
whether they are for this world or for the 
hereafter ™ all lay waste. So it is they the entire 
lot of them, who are the losers. ^ 2jjg ffj^ijE* 6* SL$ fe^t^ 

(70) Have they not heard of those who w L ,^f ,** 9 , 5 y^ Y£\*\v "** ' *V** > 5 i 
lived before them - of the people of Noah ^ **W-^*°I S^JiUiVS^Wi 

9 - At-Taubah (Repentance) J280J rf^lff %}^~ - ^ 

and of Aad and of Thamud and of the 

people of Abraham and of those who dwelt 

in Midian and of the cities uprooted? Their 

rusul came to them with clear teachings but 

they did not pay heed to them and wete 

destroyed. It is not the way of Allah to harm 

unjustly any people but people harm 


(71-72) On the other hand, believers - ^L^u^i^^c^ 

men and women - are friends to each other. ; ^ ^ c " ^^ p ^^ 

They enjoin what is recognized as good by Lt*Sk Sj> j>l Wsb toW <jj4£jjW1 yf u**u 

the Quran and forbid that which the Quran £>j££ % Sil £l ^ill f4^ $$ u t&L% &l 
4^ does not so recognize. They establish the ,»» m ?yi<\\\<>*<> ■* * »£ ■!•' 1 tfyv " i f \\>^\ 
i Nie-rwsM. and Z<U They follow the ^^ ^^^^^'t 

divine order, They receive rahma from AJlah j£\ ±w <j£ c'j**jj t^J^ *S<^> £j >« (jV^j L*£ 
J^ Who is powerful and wise. To them, men as k^ [\^\ \p\\^^\\\ 

<db> well as women, Allah has promised gardens 

wherein flow streams and wherein they shall 

abide in goodly mansions erected in the 

midst of perpetual greenery They shall also 

have another blessing still higher than these - 

a life harmonious with Allah's plan* This 

indeed is the highest achievement which 

human beings can attain (9:100, 47:26-28, 



the munaftqem and be strict with them ^ ^ ^; '^ ,^^L> 

because they have gone too far in their ^^Lr£j ^h> * 


treachery. Their ultimate destination will be 
jahannam^hich. is a very tr ying destination. 

(74) They always talk about kufr ^ ^Jjjft, £g $* $j >$& IS ^L fi££ 
amongst themselves. Indeed they have ■ , ; - -> f '" 

reverted to £#/r after outwardly professing 4Dl,**i*i u ! iO-t^ "J Ply-** ^ !***j-»4*jm 
Islam. They devise ineffective plans against yjg; ^g ^j |J£ JJJ g*g ^g «^j* ^ ^^ 
you. But, when they are asked about this, , ,•* . ,,<w,,..x LM^tii i^»i<^t<'*'*li'^*<" 
they swear by Allah that they have ncvet l**M« M*WM UI\^«Uw 
done any such thing. They act maliciously ®^5j(i*{J* 

towards the Believers out of envy for what 
the divine order had bestowed upon the 
latter. If they repent even now, it would be 
better for them but, if they revert to their 
former way of life, Allah will chastise them 
with a grievous chastisement in this world as 

9 - At-Tuubiih (Repentance) TWT *^JI %>Jr~> - ^ 

also in the hereafter. They shall not have any 
fnend or helper on earth. 

(75-76) Some of them had made a tfggrfJJJ *i£ & U\ ^ &l 5£ $&>'> 
pledge to Allah, if Allah gave them riches ^^,^,7, ,^^ I ^1 
out of His bounty they would certainly jo*5 W^j ^ ^ ^ A9 U* >^ ! L^s^ai^! L^ 
contribute towards the cause of Allah and ®(j&J& 

thus be amongst the saiiheen. But when Allah 
gave them riches out of His bounty, they 
became miserly and retracted from their 

(77) Thus hypocrisy clung to their hearts %&^\\$*fc> %^i&^$S$J^k 
until the day of reckoning. This was because " ^ ^-^^-^ ^ 
they had not kept their promise to Allah and @ (Ji^ tPo Wj 
had lied. 

(78) Do they not know that Allah is e ^fii#^^i^<^^ i*5>»*tf 'T^^itffi^f^*^ 
aware of their secrets and their whisperings 
amongst themselves? Allah is aware of all 
that is kept hidden. 

(79) Their meanness goes to such an ^, -V A^ £n i ^* j^ ^ A *-> ufrMi "I V'^v'fr 
extent that they say to those mommm, who ,,. „ ,1,.^,,, ^^.*-"A^"tf 
have the means to contribute to the cause of i*-i ^^S ^L^ J j>^ij^^H!?^^#> ^1(Jj^£ jI 
Allah, that they do so for the sake of show, oj^t^lji 
and they scoff at those who can offer only 
their services saying that they arc paupers. 
Their scoffing will return to them in the 
form of grievous chastisement. JL 

(80) O RW You grieve about them ,-jjgg —^-£3 '\^\^<y/\^^\4^ 
and desire that they should be protected, but ^*^^^^V, ^^ JjU*j5^- ; J 
this cannot come to pass no matter how ii^J^j Iv^jj ^u '^-^V ^ j>&^ ] j$*i[ 
ardendy you desire it. This is because they ®£*jJ&\j$\ 
have stubbornly rejected the divine order. 
Such fasiqeen can in no way follow the right 
path (4:64, 63:5-6). 

(81) O RasooL those hypocrites, who did l^ \*i *<&* f> i i \*?, +\ , *** **tf* 9 \\ ** i 
not accompany you in the expedition, are "; ^, * ? ^ , *>.,, 1 i S > . **,> ^,f 
deHghted that they did not obey the Rasooh ^^S Ci 3 ^^^ t5 'li^ 2 ^ lj3tSj ^lil ^fe- C^^S--b3 ^.J^^^ 
orders, They were averse to striving in the ©yJ^ljSBil'lj* JJi(2$> 
cause of Allah with their possessions and 
their lives. They not only stayed away 
themselves but also asked others not to go in 
the hot weather. Say to them, O Rasgo/, that 
the ftte oijahannam is more intense in heat if 
they could only understand. 

9 - At»Taubah (Repentance) 

-O^lfl %>j— - 1 

(82) Let them laugh for a while; they 
shall weep for long as retribution for what 
they have done, 

(83) If after returning from this 
expedition, some of them, on some other 
occasion, ask to accompany you to the 
battlefield, tell them, fr By no means shall you 
ever go to the battlefield along with me or 
fight the enemy by my side. You were very 
happy to sit at home when you were called 
before, so now you are free to sit at home 
along with those who have chosen to lag 

(84) The time has come for you to sever 
even your social relationships with them. Do 
not participate even in their funeral rites 
because they had resisted the divine order till 
their last day and had died 2&fasiqeen* 

(85) Let not their possessions or the 
number of their progeny astonish you for 
these will become the cause of their 
devastation till their departure from this 
world (9:55) and they still continue to deny 
the truth. 

(86-87) Whenever a divine command is 
issued to those faithful to Allah to go forth 
to battle with His Kasool^ such of them (the 
hypocrites) as have ample means ask for 
exemption and say, "Permit us to stay away 
with those who have to sit at home," They 
prefer to stay away with those who sit at 
home. This shows that their hearts are sealed 
and they have been rendered incapable of 

(88-89) But the Rasoof and his 
companions who believe in Allah strive in 
the cause of the divine order with their lives 
and their possessions. All good things of life 
are for them and they shall prosper. Allah has 
prepared for them gardens wherein flow 
streams and where they shall abide; this 
indeed is a great achievement. 

(90-91) Not only the people of towns 

«£JSl#t;*'& , GTO40i6!3t 

I^JJ S^Jl j3Ji?(jJS v'^9 IJ* UJJ J*Ji £§■ J 

9 - At-Taubah (Repentance) GS *^" V^ " ^ 

but also some of the Arab nomads come to J^sJJt JI^J^ lj^2^ 4^g£ ^5 ^ 

you to offer excuses, pleading for permission „ ^ , ,V >j ^ s * ^ ^ t /?. <£ -*, 7^ t h * 

to stay behind while others, who have gone ^ ta^ c^UJ 6 ^ ^J£ ^ *^J '^ 

back upon the pledge they gave to the divine ^ cfis?*^ J* U L fJJ*uJ 4JJ !5***i lil ^^ wj«ft! 

order, sit at home. A grievous chastisement i^J&^J&M^t Lm 

shall soon overtake those who have thus 

broken their pledges. An exception for 

staying away from war is made for those who 

are feeble and ailing and those who have no 

means to equip themselves for war provided 

that they sincerely strive for the welfare of 

the divine order while staying at home; also 

there is no cause of reproach on the 

mohsineen, as Allah, most certainly is Ghafoor 

and Raheem. 
A (92) Nor shall any blame He on those ^l^^%£&il\!>\^J\£% 
^who, having no conveyance of their own, ;, y - z 

came to you, ORasool, to arrange for them to U W£ J I ^> 2*0$ W* uWj.ftf'b Ws> &P 

be mounted and you had to say, "I am sorry &{$& 

that I cannot find anything for you to mount 

on." These people had to turn away in 

anguish, with tears in their eyes for their 

inability to spend anything in the cause of 


(93) Blame lies on them who, in spite of ,£ ^ ij^yg ^ifeS Q$ $ $3\ Q, " 

having ample means, seek your permission - ^J, „ , ,, i^O^,, .^CsuitHA 

to stay away. They prefer to be in the ©u^^j^lT^W Sfi^ 1 ^ Vjw ^ 

company of those cowards who sk at home 

and do not go forth for batde. Their hearts VI] 

are sealed so tight that they have lost their ** 

capacity to understand. 

(94-95) But when you return from your • $ » < .„ .**£ A '&k > f\\ *l* " ' \t\ tf[\ ' » ^ 

expedition, they come forward to offer their Hi , **„ ,, ^ ., ^,, f , , A ^ ,• ** 

apologies to you. Say to them, O Rasool, "In J^j-oj^U* -uil (Jj^j ^jU-l u* *iil Utj ^^J 

no case can we believe you now. Allah had J^Jf (£ jji£2 Sat^l j ■ -$M ^ jj (jja^ 

already told us the truth about you (47:30). ^^Aj^^\J^\\i\^^'i^ & ^ 

For the time being, the divine order shall ^^5^^ ^!. , ,7^". fit 

keep a watch on your doings. The Law of !yo *^ *0» J**jc#w LT^^I ^St Ij*j6l» 

Mukafat will lay bare all that you conceal and *u»J3 

test all that you profess." They will appeal to 
j you in the name of Allah not to reprimand 

them. It is better for you to leave them alone 

for the time being since their minds are 

9 - At -Taliban (Repentance) X^iJ *^ %J> -*~ " 

diseased, which is affecting their process of 

thinking and creating doubts in their hearts. 

If they do not reform themselves, their 

destination will hejahannam as a recompense 

for what they had been doing. 

(96) These people think that you are ^§%\$^\£5$*&\£%j$$& 

personally annoyed with them and therefore '" " " •*„ 'ft »rfi • 

continue to appease you (9:62). This is not ®A^^^ 

the case - there is no question of personal 

grievance or appeasement. The matter 

concerns the divine order which will not 
«Y& reconcile with those who tzmiinfasiqeen. 

yf (97) The nomad Arabs are unyieldingin fa^'^ffifaffl^tfffl^ 
Jk> their kufr and hypocrisy and so obdurate that m9 ^ f y fi u \*" fa 

^pthey do not appreciate the implications of GjfcJ^-itf* *Wj fl^JLT 

Ju the orders issued by the divine system, but 
^A^ Allah is all-knowing, wise. 

(98) There are some amongst them who ^^%J^^%^^^J(j^iA 
regard what they give away m the cause of * ^ , " * p , 
Allah as a fine imposed on them and always ®M& Kv* *&'* ^ *4 b -«*** 
wait for a change in the circumstances 
whereby they could encompass (one day) for 
Allah is all-hearing and all- knowing 

(99) On the other hand, there are some ^$$Z&*$J&&^&*\'M&i 4^ 
amongst them who do believe in Allah, and * n ,,, , ^ ,',*»s,z t'ttfxl i ** -i i \<' * i s<- * " ' ' * 
the life hereafter, and consider what they 0*11*1*0*- W*rfj*W g^3%^j^l^ 
give in the cause of Allah as a means of eJU^JSte Jtf yj/'fc^j 
securing a high rank with Allah and the 1^ 
appreciation of the Rasooi. They will surely <JL 
secure a high rank which will enable them to 
enter the rahma of Allah who is both 
protector and Rabeem. 

(100) Tbose amongst the muhajireen ^ £$ J^ 3*9 & Sfflt S&* 
(migrants from Makkah) and amar (Mushms ^ i,^^,^,;^^-,^.^ f- [ 
of Madinah), who were first and foremost in Oyf ^^J ^j ^ ^J^#*<^ li^j <iMi 
accepting Islam, as well as those who had e^^\$\Qh%^Q^%3& 
followed their example in the most noble 
manner, are those who harmonize their lives 
with Allah's laws which are also in accord 
with them. Allah has prepared for them 
gardens wherein streams flow, to abide 
therein beyond the count of time. This 
indeed is a mighty achievement (8:61 - 64, 74, 

9 - At-Taubah (Repentance) 

^sj <jJ}\ %J>jr~ - * 


(101) There are some hypocrites S ^J, m ^ l( gg j^, - jfe ^ 
amongst the Arab nomads around you and „;^ , ^ ^.^ * ^ „ Nh ^ ,„,• 
even amongst the people of al-Madinahwho ^^ -»**^ CT .***** -S S?M tT Mj* 
persist in hypocrisy. You do not know them, ®^Jafr <->l j* (Ji liJSjilj <Jy5* 
O R/ww/, but We know them (9:94). We will 
chastise them lightly twice, but thereafter 
they will have a severe chastisement. 

(102) There are others who have ^^^{^<&\^j#f^\$%\^ 
admitted their faults. Along with their \ a .*.,«■ ii^/V ,# w*i , 
wrongs they have also done some good. ®*»jj3 a **nvl ^^^ynj^\ 

^ Their repentance is acceptable for Allah is 
^^ protector and Rabeem. 

(103) You may therefore accept their ^^(^^^fi^^^ji 
contribution. (This would mean that they ~* ^yv* , >l **>**•& '\'\ ' '\ 
have been accepted as members of your ©^k^^^lj ^d^d^^ei 
society and system.) And in association with 
other members, make arrangements for 
their education which would purity them (by 
removing all doubts from their minds) and 
nourish them. As they grow in their qualities, 
you should applaud them because your 
applause will certainly bring them peace of 
mind. Allah is all-hearing and all-knowing. 

(104) Do they not know that Allah ^^\^^^%^\^^)^XJ. 
accepts the taubah from His ibad (those who ' " /t f ,-*w»xi ( >*> 
obey Him), who, realizing their wrong- ^WvP^^ub 
doings, promise to undo it (taubah) and then 
affirm to go straight in future, and He also 
accepts their contribution (because in the 
divine system, such a provision exists). 
(Know that) Allah is oft-returning with all 
the provisions of nourishment (in fullest 

(105) (O Rasoot) Tell them that their -^^-^^^J^i^^^l^ 
taubah is accepted, but they have to prove it ^ -^ s „~, „ ^ __ 4 „, . 
practically by doing good deeds. Allah, His ©t^W^ l^£^? I^j Sm*W «1 
Rasool (the centre of the divine system) and 
the Jamat-ul-Momineen (the members of the 
order) would keep an eye on all their actions; 
and (in the end) they will appear before Him 
Who knows all that is beyond the perception 
of created beings, as well as all that which 

9 - At-Taubah (Repentance) T^^L *i^ li>" " ^ 

can be witnessed by a creature's senses. Then 
(these actions would be judged according to 
the Law of Mukafat that) would tell exacdy 
what you had been doing, 

(106) (Most of the cases of those who ^&>j^fcS^&Jft"$tftf A 
faltered have been decided) only a few have "** ' *^ " " ' **& 9i y 
been deferred, awaiting Allah's command ®j^p-^- 
whether they should be punished or forgiven 

(according to His laws by Him) Who is all- 

(107) There are some amongst the •> j^ s" fe» ay I'ttsr \*Y . \* '" \**C&\ 'vV 
hypocrites who have erected a mosque to j~" „ t Jr M , , , ^ ,, ,- ** , 
show that they are true believers- But the UajluiCJWj J^u*4^jj4»li,jjWiy*tbUjij 

.purpose of building this mosque is to ^$i&^&IJ\j^5l 

damage the divine order, promote &$#■ and 
cause a split amongst the momimen. This is 
not a mosque but a base for operations for 
those who had in the past fought against the 
divine system. When asked about their 
intentions, these people will swear that their 
motive was good, but Allah bears witness 
that they are none but liars. 

(108) O JW You should never step ^\j^^^^^\^^^< } 
into this mosque (a mosque which causes ^ ; ?>*?**«* *U*±H' ;•>;•"*• 
split in the Muslims is not worthy of your ©tit#*HC£4jlb bj^utiiWfcJVjArf A*-"*' 
presence.) You have nothing to do with these 
people or their mosque 6:160) - only that 
mosque is worthy of your presence which 
has been founded on taqwa from the 
beginning and is frequented by those who 

are pure (from all types of factions and 
schisms) and are desirous of growing in 
purity. And Allah loves such people. 

(109) Which of the two is better - one 7 < ,-f »< \". / ii • . jit te t.<fry *<\ >**< 
who has laid the foundations of his edifice ,&,? y , #«, v ,„ { „ ^^» **< 
on taqwa and harmony with Allah's laws, or S J <&b V*>^ $HM*j* ^j*UZdr^\&U^\ 
one who has raised it on the edge of a &fj!^\j!$tS<& 
crumbling bank which is bound to drag him 

to the fire oijahannam} Zalimeennevei follow 
the right path. 

(llO)Thisb^dingwhichthcyhavebuUt »J&-&$$l&&4&{&&Sll8S 
will be a source of constant disquiet to them ^ ***»**.-* * 

until their hearts are torn to pieces, Allah is ©*y^»MP'Uib 

9 - At-Taubah (Repentance) T 287 ]I *£H' %)y - ^ 

knowing and wise. 

(111) On the other hand there are 4S&3^%^&&&<jl&&® 
believers who have entered into a ,^J,£^^ * 9 ^7, ,/ * 
transaction with Allah, through the ^^^J^'^-* t$%J wai^^'O^g^^ 
instrumentality of the divine order, Who Ij^ti^s^ 

purchases their very persons and their ^\^\\v<\\^ y \\\^^ *z **Y **~-\*Y *" 

worldly possessions in return for the abiding ®rts™ j^' j* ^J ^^Y W'>*!i 

blissful life of janna. They shall fight in the 
cause of Allah and slay and be slain, and on 
the part of Allah the promise of janna is 
binding. Similar promises were also made in 
the Torah and the Bible and are reiterated 
' here in the Quran, Who is better than AJlah 
in fulfilling promises? O believers! Rejoice, 
' then, on the bargain effected which is a great 

(112) Those who have entered into a • ** >\\ > s *(tti ***X£\\ *** 'li '*^ Mi **** 
transaction with Allah ate: 

1. They who, realizing that they have 


taken a step in the wrong direction, ©U^JjI^j 

immediately retreat; 

2. Those who, after deep reflection 
come to the inevitable conclusion that 
everything which is created by Allah, 
deserves harnd and who also strive to make 
the divine order worthy of that; 

3. Those who appreciate the creations 
of Allah (1:1,3:190,41:53); 

4. Those who travel abroad in the 
cause of Allah; 

5. Those who bow down and fully 
surrender before Allah; 

6. Those who enjoin what has been 
declared to be right by the Quran and forbid 
the opposite; 

7. Those who, in short, live within the 
bounds prescribed by Allah. 

O Rasooi! Convey gkd tidings to these 

(113) It is not befitting for the Nabi and tfg £ ^M K*3£3 it \%\ 2 jfc M{$1 

the Jamat-ulMomineen that they should seek y * J U!si ^r ,JJ5 ; (J, f* ' >W l#* ^ u 

protection for the musbrikeen even though ^.^iw'S-^lwl^U^^^^U; 9 ^ 1 
they be near of kin once it has become clear 

9 - At-Taubah (Repentance) G3- *^ V>Jr" ~ * 

to them that these people are to be the 
inmates oijahannam. 

(114) It may be asked, then, as to why ^^^S|^^sj,^^J|^|^^ 
Abraham promised his father to seek *m' W V'l «^r f« fce"iW* 
protection for him. He had made this ©.-ftMjlorfbM ^bw^jafrAjWea-j 
promise in the hope that his father might 

follow the right path. But when it became 
clear to him that his hopes would not be 
fulfilled and that his father was an enemy to 
Allah, he declared himself to be free of him. 
Abraham was tender-hearted and forbearing 

(115) It is not Allah's way to arbitrarily \t ,*< -v* *' *? , ^ *i '■>' \+& a j\ >U • » [" 
deprive a people, who are following the right , t ~& * *' iit , &> 
path, of achievements. It is made clear to ©^^^^'(j! <J&1 
them what they have to guard themselves 

against. Doors of prosperity are closed to 
them if they disobey the directives, Allah is 
well aware of the circumstances attendant 
on everyone. 

(116) Undoubtedly Allah has supremacy , „ Afty, k * * >• ** i. . <?k ' ' tft 9 \V < f 1 i tf \ 
over the entire universe; the life and death ot w - "■ ~ 

nations is determined according to His Law ®J4*> J« <J3 U* 4i« <^J* 

of Mukafat. Besides Him, there is no friend 
or helper for you. 

(117) Allah bestowed His rahma upon ±ffl\Q&^ i g^^$%C&& < 
His Nafe" and the muhajireen and *ouar who ,„ ,, t „ C K r « ,, ^»» ,„ „^ ,^ „^v ■ 
had followed him in the hour of distress ^jUi^gy o]i5^i6U^J^B^I3^L 
even though some of them had almost lost ©SSs-S Jjil^^Jjat ■ 
their courage. He has now bestowed His 
fa/fetftf on them again. 

(118) His rahma has likewise been & J$^^fl j^ £ $#» j£$ 
bestowed upon those three whose cases had <r f ; . .f^, ,,„« , ,<>,*,„ ,„„ 
not been decided and they had been left in % <W V* W^ 2) U> U^j.*^ I ^o^ c^Uj e*»j 

suspense (9:106). ^Sliffl^ilul^lSQL^&iB^^l 

Due to this suspense they felt that the 
earth, despite its vastness, had become too 
narrow for them and their very lives had 
become a burden upon them. They knew 
that they had no refuge from Allah except in 
Him. Therefore, Allah turned towards them, 
so that they may be remorseful of 
wrongdoing and prepared to reform 

9 - At-Taubah (Repentance) T*289*f <£$* %>£-" - ^ 

themselves {taubah}* Surely, Allah alone is 
Tawwab and Raheem* 

(119) 0}am^ulMomimen\ Adhere to the ^^£&5&f $l£i &#(* 

laws of Allah (but this cannot be done 
individually - for this they will have to) be the 
associates of those who uphold the truth 
(2:43, 89:29). {The aim of dem is not 
individual salvation but collective prosperity 
and blissful life.) 

nomad Arabs dwelling m the surrounding ,^~ * *T, , ,*f ^^T i , i% tf ^ 
■ areas had no reason to abandon the Rasool Jj&u 4k faP V* J*bt*>H mPJi jJj ^ Qr>J W* 
' and to prefer their own safety to his (33:61). ^^%M^^l^f A l2^}^i 
They did so because they feared the dangers ^ ^j ^ jj ~ ^ ^ £ ^ ^ 
' and difficulties of the expedition. The fact is {J ^ ™ -"* ^ J; "* *,,,,, • * 
that if they had accompanied the ]amat-ul- exjE&W^I^^J^Gi^ryl* 

'Mominem, the thirst, weariness or hunger 
suffered in the cause of Allah, any step taken 
by them disagreeable to their enemies, and 
their success over the latter, every good deed 
would have been recorded in their favour. 
Indeed, Allah does not let go waste the 
reward of those who act righteously. 

(121) There is nothing smaU orgeat C£tyLX&&%t31lilG*1&&& 
which they spend in the cause of Allah, as - » {JS ^fJ^ Y 7**<± , ^5 J* 
well as the journey through a valley which ©u^^E^cr^l^L*^^^ 
they undertake, which is not recorded in 

their favour so that Allah may requite them 
with the best possible reward for all that they 
had been doing. 

(122) It is not desirable that all the ^^JJ^^i^ 

ffiomimm should eo forth together (and other $*^,^ aje ^ m /"* ^^ a^r* 
affairs of the state are neglected). From j*&\ Wj \y,M** 'ju^ (tf^l « W«*J *3U» 
within every group amongst them> some ©ijjJ^Ji^J 

should go (to the centre) to comprehend 
deeper knowledge of the divine system, 
They should then convey this to their people 
on return so that they may also know what is 
to be guarded against 

(123) (On the other hand war is also ^^^^^Q^^^)]^ 
important for the protection of your deen) " ^ - ''J^'ii'fPfvV.l. 
So, O ]amat-ul-Momimen\ Fight hard against ©tifcJSM v *W t>l !*•*« ^* 
your enemies who are around you so that 

9 - At-Taubah (Repentance) "T290JT ^Jjlil T^>j--» - ^ 

they may know how tough you are. At the 
same time you should keep in mind that 
Allah is with those who are duty-conscious. 

(124425) When any directive regarding ^ ^ ^jj, ^ ggi & &#t ft 
war is revealed, some of the hypocrites say to ^ ^ l 9 fZl/Z ^f^f^Z^tl * % 
the believers, "Which of you are they whose <Ji^ «5 ©ui^-L^j "Uil^ab* Ij^S^Jl uli 
faith has been strengthened by these ft \%^ J^ J, [^ $3$ J# Og * 
commandments?" They will certainly ' " , 9 ,y 

strengthen the faith of those who are true @ Ui# 

believers and make them rejoice- But as for 
those whose hearts are sick, such 
commandments will only add to the 
impurity within their hearts, so much so that 
they shall die as kafireen, 

(126) Do these people not ponder over • *jsa c i *&* *&& y m & ,■ , ,,s? ,«x , ,*,** 
the fact that hardly any year passes when ^^W%*^$ $u>^^W 
they are not put on trial once or twice? (9:14). ®£)2 J^U ilj 
Yet they pay no heed to such warnings and 

do not mend their ways. 

(127) When any revelation is sent down '^Kw^M ^ffl&£ttfft$[' a 
which refers to the hypocrites, they look at ^ ,f^<^3^A^ TJff^i 
each other and ask, "Does anyone suspect ®uiw^Jop^lj^S^2itJi* i l>Si1ij 
that this refers to any of us?" Then they turn 

aside and turning aside makes their hearts 
turn. This is because they have lost their 
capacity to understand. 

(128) If they had reflected even a little, it • » • ,-t ' (• jf ** • ,f **< ,»&>*, frfr *'\\ 
would have become clear to them that it was u *^ ^ U ™* & *f ] 'f ^j j»*r ^ 
a blessing for them that a RasoolhsA come to «5*r5 <^J>j &&&>$&■ \ 
them from amongst themselves. When they 
are even slighdy touched by suffering as a 

result of their own wrong-doings, this 
presses heavily on the Rasoo/s heart and he 
ardendy desires their welfare, and towards 
those from amongst you who are believers 
he is all compassion and tenderness. 

(129) But, if despite this diey still torn ltf<^&y t %$$r&\&Z$£$$$ 
away, O Rasooi say to them, "Allah suffices VJ^J^*:^ j-jj-uij »«'»* w-i^ui? 

me. There is no authority but Him. In Him ®J^^<Jt^ 

alone I place my trust because He is the Rabb 
and commands supremacy over all things in 
the universe." 

10 - Yunus (Jonah) L^MJ W^tM %>?**> - ** 

(1) Allah, the Akem and Rabeem, says, *&n irfj. » ,},* m k 
'These are the verses of the book which is °^' ***' ~ ^ ^ 
all wisdom," 

(2) Do these people wonder why We *vu .* »f »«„ \> , \x»s ,< ,•»•• \t y \ ,u< 
have charged one of them to warn human ^ ^J wJ^^JiJI^jl wl^Ujl4Iwel 
beings of the consequences of their wrong- Ju ^i^5 ii (Jjy« ^3 ^JJ fit lj£l ijd^Jl jSS 
doings and offer glad tidings to those who •* £ *Jti< ! tf i <- ^.W t i 
believe in His laws that they shall have a high 

rank with their Rabb} These people think 
that the Rasool should be superhuman. 
Hence, they demand miracles from him and 
"when he does not perform any, they declare 
that he is a liar. 

■ (3) Certainly, your Rabb is Allah, who ^ *, < * <<f r .. ^ *£ v 1, *i, ,«, tf| 
has created the heavens and the earth in six v ^ f ^ 4 ^-^ < *** Jf ^ W 1 ^'A wl 
aeons and wields supreme authority over it. h $i\£> & %#& & Ka ^^35 dtb^ & <i£l 
(Everythingin the universe functions stricdy ' e&lgffi ^ JUK jfcMll 

according to His laws in perfect harmony.) It ^ 

is His law that one particular thing, in 
association with another, produces 
something new - if these things did not 
function together according to His laws, the 
desired result would not come out. Similarly, 
like-minded people associate with each 
other for the right cause and their efforts 
bring out constructive results. Such is Allah, 
your Rabb. So obey Him alone. Will you not 
reflect on this? 

(4) All your actions will bring about <** 'tfttft^irf-^tftij^ ifVip.^.H ,• rf, 
results according to His Law of Mukafat - S j^f^ iJ ?5 ^^ ^T^ 1 
this is the certain truth. His law of creation is Is-? 2iK ^V-^t ^^i^ If^J B*2 S&' «J^l 
that He initiates a thing and, taking it v£^ffi%^^i&&$$J$ 

through various stages of evolution, brings 
it to its destination. In like manner, the 
actions of human beings bring about the 
inevitable results - right actions produce 
constructive results and wrong actions 
destructive results - a painful chastisement, 
because of the persistent refusal to 
acknowledge the truth. 

10 - Yunus (Jonah) L^T l-J**^ *>j~ ' - 1 * 

(5) He has designed the Sun as a shining ^(jjZL'/Mtt'M'&^&r^Z 
glow andthe Moon which (reflects lightand) ^ - j ^ ^ ^ £' y ^ „ 

is bright, and has appointed stages for the u^w y-y J i^ J(W ( - 7 ^ ^ v^J ww J ^ 

moon so that you may reckon time and mark ®£)&-jrtS ^H^ 

the number of years [Similarly, the Sun can 

also be used as a measure of time 6:97; 

17:12; 55:5]. Allah has not created this 

otherwise than in accordance with truth (to 

fulfil a definite purpose according to His 

plans). He explains His laws clearly to a 

people of understanding. 

heavens and the earth, there are signs full of Q^yw^aJ i^sy 

meaning for those who have insight* 

(7-10) Human beings may be divided ^ ^ ^ ^ ^ g^j ^ <j gjj « , 
^intothreecategones 4 Th e fostarethosewho J ' ,, ^ u ^.,. * . .£, : ^V 

have no knowledge of the universality of the I** W ->UI -*#> u ^©ta^s* ^ t^^> e*!*»J 
laws of Allah, and the second at e those who j%^ J^Za£ i^XM\ ljL£j lj£>i 5 jJ ul®<J.s«§ 
acquire this knowledge and conquer the fj^fc^^^j^^^^ 
forces of nature but believe that life is only ^f f^^l l£ £?- -^htf* 
of this world and arc content with this life. Ao^' gW 4j? lj J^ \4^j^3^M «il»* 
The ultimate destination of those who kl f. $$ ."% 

belong to these two categories hjahannam. 
The third category comprises people who 
believe in Allah and the life hereafter, 
conquer the forces of nature and utilize 
them for the benefit of mankind in 
accordance with eternal values prescribed by 
Allah. These people will lead the blissful life 
of janna wherein streams flow. Their lives 
will be a living testimony that Allah has not 
created the universe in vain or for 
destructive purposes (3:189-191). In their 
society each person will desire the welfare of 
all others. This is how they will proclaim the 
hamdoi Allah - the nourisher of all humanity 

(11) Human beings make haste to grab j& fe& <gj^ ^jjj££| SJj| J^ %\ ^& & 
what is to their advantage and if Allah were -***; ^ s " - j, ,,>,'/«> '\,r*. ■*> >V \ 
to make haste to seize them for their wrong- ®i^^^.g^t)^J^'^ *#* ] 
doings, no one would be spared. He has 
provided for respite in His Law of Mukafat. 

10 - Yunus (Jonah) L^A U^tM %>fi~< - ^ * 

Thus He spares for a while those who do not 
believe in His Law of Mukafat and lets them 
eddy in their perfidy. 

(12) "When any affliction touches a p^Kfe *f i* K »f ;nM"2tl| '['Ml <'*\<V 
person who has no trust in Allah's laws, he ^ ^^Z*? f^^ lu^^lti 
cries out to Him lying on his side, sitting and *ifc Q$^<Z-*j* Jj G*jJ jj ud> &j*> 4j* tH*T 
standing, but when the affliction is removed, ©£,&£! jd& t t-jtiin3l 

he passes on as if he had never invoked 
Allah's help to save him from the misfortune 
that befell him. Such behaviour seems fair to 
the transgressors. 

(13-14) O Jamat-ul-Momiment How many 
people before you have perished since 

perpetrated %tb»\ Allah's mail came to them $®Qaffi\ j3& J$ £!tjf 1&S #8 \£ i^^ 

'with clear proof of the truth of 4* ^ j£jS&Uw^U»j94^43£ 
^message but they did not believe (them), * 

'This is how wrong-doers are destroyed. 
Now, We have caused you to succeed them in 
the land to see how you will act. 

(15) O Rasool! When Our verses are 
recited to these people, those who do not 

r _^ _ _ M&&i.r^3s^M±&&% 

believe in the Law of Mukafat say, "Bring a £wb y$ £1 Jjl £l lJ £i>§ l» tl^ ^ J^S jtTSi jS <#uS 
Quran different from this or alter some of gj ^£ ^ jjjf Jj| ^ j^ £ J #f (Jl 5 <J^ 
its provisions." Say, "It is not for me to make * " ', ^ ^J?' 

any changes therein according to my wishes, ®-8«? ft ^i ^'0* 

I follow only that which is revealed to me. 
Indeed, I fear the chastisement of the day of 
reckoning if I go against my Rabb (11:113, 

conveyed it to you, nor brought it to your ^(ii«*Sjr^tI^!j^ 

knowledge, (And> in order to prove that I am 

not telling a lie and to show what kind of a 

person I am, I produce one more proof) I 

have dwelt amongst you all my life before 

this (revelation came to me). Can't you 

understand this much?" 

(17) Who could be more %alim than the 
one who concocts things on his own and . 

then presents them as divine revelation; on ^Q^Jf^ 

the other hand equally v?aBm is the one who 
gives lies to His true revelation, (In fact both 

mA h 4*$si&&$&4*2&& 

10 - Yunus (Jonah) T294T uT^ \>jr~ - ^ * 

are equally guilty and the divine law is that) 
The wrong- doers would never prosper. 

(18) These disbelievers have taken as T-f£T>,-ta-v >"4'A"'i"/i[' ii »* /ij^/ 
objects of worship that which can neither *WaA<U*-A^^g^<a»JM 1 , 
help them nor harm them, and say, 'These g^^^'^^^W^UJ^l V 3 ^^USUi 
are our intercessors before God" Say to ©£^[2<j*jC^ ^uz'3 
them, "Do you think that Allah is unaware 
of what you desire to communicate through 
such objects as have no knowledge of 
anything in the heavens and the earth? Allah 
is far above those whom they set up as His 

(19) O RWThe ultimate object of ^^^^M-VlU^M^^^ 
your mission is to eliminate the differences * ^ r ^ " ^^ *',, , 
amongst human beings and make them one ® 0$%. £& UrfJ#ii <S*^ «sJyf5 & 
ummab (nation) as they were at the beginning 
of human history (2:213). They created 
differences and were split Had We wanted 
We could have forced them to form one 
united ummab but this would have deprived 
them of the freedom of choice. We sent 
them Our guidance, by following which they 
could return to being a united ummah. 

(20) They say, O Rasooi "Why does not ^ £fl Q, Jfi ^5 ^ £j & 3 A\ ^ ^g A 
Allah show us a miracle so that we may «^ W '°" ^^uX^^^^Qi 
believe in what you say?" Tell them, "I am ©C&£^^>^U! f i£*u 1 
establishing a niyam (divine system) which 3T 
will bring about blissful results (which are I 
unseen at present) in due course. Those ^T 
results will be the proof of the truth of what * 
I say So you should wait and so would I with 
you till then," 

(21) But they will not wait for so long, J^gl^ 
Man is so impatient that when any affliction * ^ ^m^M^'V^I l**M 
touches him, he cries to Allah (10:12) but ©ujj^ U iaA U-u W I b^^-M^ 1 W 
when the affliction is removed he devises 
various ways of going against Our laws and 
forgets that Allah's Law of Mukafath more 
swift than his devices; His messengers 
immediately take note of whatever Man 

(22) If you want to see how impatient ^ , *y ,,, £ ^ £, ^ jvj ^ - 
human beings are, see what happens when J~ *, J ; * ■ . , ?w. 

10 - Yum* (Jonah) T?*% cT^M %y^ . ^ 

people travel on land and sea. When they ftifc'i'. r> f "j&tf5Hi K -* * . "4* *>' 
board a ship and the winds are favourable, J "%£? T V* ^ Af *?"*** 
they rejoice, but whenever stormy winds V* <#JS ?> U* w^fff ctf *2 $' Jf ^^ 
overtake the ship and the waves sweep over ®&£M 

it from all sides (at that time), they reali2e *A&* ) 

that they have been caught in It. Only then 
they cry to Allah from the depths of their 
heart, "If You rescue us from this, we shall 
surely be among the grateful ones!" 

(23) But when they are rescued, they ,«,, K*f T * tf t >< . <ft i , ** >> Kl , * , wpf 
forget all their pledges and commit every U* U, Y« #'A*U*j3'4u«^I&W1I9» 
kind of excess on the earth forgetting that J&^ Ejl jj ti£)i g^l ?B "£#&©? Ql 
these excesses will go against them. We will /jK ,£*tt* rfjj^f 
give them enjoyment of the world for a while ©U^***^ y>^jjs 

r but at the time of reckoning, the results of 
, their wrong-doings will become clear to 

(24) The parable of the life of the §YK wkV"H' 'WPffrt* if, «••« 
physical world is like the rain which comes ^H^V^&^dSWW&Vk 
from the clouds and by its mingling the earth cAl)l ^jifTSl Jt ^%| <$J % y£$) 
produces food for human beings and catde, Kflffctf sPlrf' '*' ii * # *fTl'f *!' »'*S^ l"*>" 
and the earth is decorated with colourful ™ 1 T ^^^1^^^ 
raiment Those who dwell on it, think that &*$*&% &*$<$ l«5^> U*W Ctji jf !$? 
they have gained mastery over it, but ©Ui5^8*5iiJ W 
suddenly there comes down upon it by Our 
law, by night or by day, a scorching wind 
which renders the crop into mere stubble as 
if no growth of crop had stood there till 
yesterday. By such examples We make Our 
laws clear to those who reflect 

(25-26) Allah provides guidance to , r 'n /fc . - , ~, j, l iy K k,*,^,, 
mankind, which leads them to an abode W*ul tbiV^iSjus^ -fUJl J* J! ^ *ulj 

where everything is safe and protected. itfii#3$^^ J^lj^ftiifeflSSlS 
Those who follow this way and do good, are Q^jjitfejli ifflli^f ■&t i &'K < H 

recompensed equally or even more. They are ' ^^ ^ ' 

never put to shame or disgrace. It is people 
such as these who shall be the inmates of 
janna where they will dwell. 

(27) As for those who do wrong, their Y » '*&> *-i; ^- 'T" 1 <\\ \ "?" ■ V 

recompense will be equal to their deeds. ^ *****<>** ^^*b*<^F Wu»>Wj 

There will be no one to protect them from ^^t3tUi^J^f^*^tS^!y3jJI 
Allah's chastisement. They will be put to ©^jJit^'fil^if^f^CjjLi 

shame and disgrace and they will be unw«*» jurs-^iu^i w±*- 

10 - Yumis (Jonah) X^X ^^i^ V^-*" ' ^ 

enveloped by deep darkness like that of 
night. It is people such as these who shall be 
the inmates of jahannam wherein they shall 

(28-29) The day that Allah will gather HftMg tfXf -jjjjj njg jj £- .jg£ -~ 
them together, He will say to those who had £ ^™ ^ \ T.t^*£{%, 
set up peers to Him, "You and all those bbl^J U^jfeji ^J** Efe> 'jF&Xs 
whom you had set up as peers to Me remain jg^ ^ EfyUEK E&f K«£ ^ J^®<SJi# 
where you are." Thereafter they will be "i--1 

separated one from the other. Those whom usis* 

they had set up as peers to Allah will say to 
those who had thus set them up, "It is wrong 
for you to say that we had asked you to 
worship us. Allah is sufficient as witness 
between us and you. In fact we were unaware 
of the worship you offered to us, much less 
«$5^ asking you to offer it to us." 

(30) Thus everything that human beings &*£$ ^ J gj£ .ffifft tf flf |jg £]& 
have done will become manifest and they ^ ' . * „..^ M „ ' 
will be jusdy recompensed according to ©t^jviJiyou J *4*fc(> i '.s 
Allah's Law of Mukafat and all the deities, 
which their imagination had raised up, shall 

(31) O IW/ Ask them, "Who ^J|^^f y^&ll 6*^^ & 
nourishes you out ot the bounties ot the t ^ ^ , ,, ;v 1 ' "3 » >A *'s,\'>' y * 
heaven and the earth? Who has bestowed <>j#^^^J^ta*#^^jU^J 
upon you the faculties of hearing and sight? ©u^S^T Js* *Ss! ($$£Z^j$4Jt 
Who, in short, regulates the affairs of 
existence?" They will prompuy say, "Allah " 
Then say, "When you acknowledge that 
Allah's laws control the physical world and 
life, why do you not adhere to His laws in the 
social life of humanity?" 

(32) Such, then is your Allah (whose tf; , M-y, fy jfl 52 |J E3 N^life 2>! jft)$ 
laws control the physical world and the life ' v • .i-st 
of human beings). His laws are based on ©ui*j<*> 
truth. Reflect, then, what the result of 
discarding Allah's laws would be except to 
go astray? So, judge for yourself which path 
you are following, 

(33-34) (If these people do not have $ (^$ZRffi3$$tyK$&^ 
faith after such clear reasoning, then) The ^ *^$ ji2|^^^^^ 
word of your Rabb is proved true that those - ^ ^^ ^* , , *, *_, s , ^ 

10 - Yunus (Jonah) T^tJ ^* *£>~ " ^ 

who (leaving aside the straight path) 
transgress, in fact, do not believe in Allah's 
laws. Ask them, O Rasooi, "Is there anyone 
among those whom you set up as peers to 
Allah who can initiate the creation of a thing 
and then, passing it through various stages 
of evolution, bring it to its destination?" Say, 
"It is AUah and Allah alone who can do this. 
Why, then, do you turn away from Him?" 

(35) Ask them, "Is there anyone ^^ jj ^J, j, J^jjjg^ flS # 
amongst those whom you have set up as ^ < ^ ^ ^. ^* . ^ tf ,^ ^ 

.peers to AUah who can show the path of %SMWJ'WW&Ww&*^\ &* 
y truth?" Say, "Allah alone can do this. Then, is ©££&3$ ^313 \$o3i uf 

k not He, who guides to the right path, more 
worthy of being followed than one who 
cannot find guidance for himself and stands 
in need of it?" Ask them, "What is wrong 
with you that you take such a decision?" 

(36)ThefactisthatmostofthemfoUow ft^&fa^ffi&\W%£^ffli 
mere conjecture. But, surely, conjecture ' " ' ' *fati(J**£A\ 

cannot be of avail against the truth. eujia* W-*# *al 

(37) The Quran, on the other hand, is all *g ^ ^ ^ ^ ^ ^ ^jjj, g; £g jjj 
truth. It cannot be a forgery. It validates the xj ^ ^ . irf. ^ k^ ,•• ^ , .^ 
truths revealed in previous scriptures. It £j U* A* «J 3 V^ <-***> At* ^f- ^ 
clearly elucidates its teachings. There is t£ ' "*■■* 
nothing doubtful in this book. It is a 
revelation from the Rrf££ of all mankind. 

(38) Do they still say that the Quran is Jjjjfc, ^ g.g ^ g ^ ,$ ^ j.yg| £$£ jf J 
not from Allah but that the Rasool has ' ' ^ , ,„^ , ^ »^W 
fabricated it himself? Say to them, "If you ® uS^^ t>J*W V» U* * 
think so, then bring forth even one surah like 
it associating with you whosoever you wish 
besides Allah to do so, if you are truthful 
(2-23- 11-13)" 

' (39-40)(Inprinci P l £ ,th e contentsofthe C$^^Jffi s ^\$&X$%$ 
Quran may be understood by the following ;^&# jfifflSS^SfoSjJ 

1. Through human knowledge eS^^^j^^y^i^SJ^^S 
reaching such a point of advancement that it 
can comprehend its contents; 

2, Through the results produced by a 
system based upon Quranic laws and values; 

10 - Yutius Qooah) ^98^ U^t^ *^~ - ^ 

3* Through historical evidence 
showing what kind of results were produced 
by various systems in the past) 

These people do not resort to any of the 
above means but still go on discrediting the 
Quran, It is simply %ufm. If they were to 
apply any of the above means, it is possible 
that at least some of them may come to 
believe- The rest will be those who are bent 

upon creating^r^ 

(41) If, despite everything, they still &%<$ffi*^j&>&^^& 
charge you with being an impostor, say to ,A'*y„ 9 *i 'V's 
them, "Let me accomplish my programme ©u^^^sm&HUij 

^ without your interference and you can 

accomplish yours without mine. You are not 
. accountable for what I am doing and I am 
'not accountable for whatever you do." (The 

results will show whose claim is based upon 

the truth.) 

(42) There are some amongst them who ^ gjg £^ *^ gfa ^, £££$ ^ J&J 
seem to lend a ready ear to you but they are "' • A^ 
inattentive to what you say. You cannot make ©u?^ 
such deaf people hear. They do not want to 

understand (6:25). < 

(43) There are some amongst them who ^ ^g g jyj, * -^ ^ *jg g j££ ' 
seem to look to you for guidance but their *^ ' " ^ 9 " 99 A 
thoughts are elsewhere. You cannot make ©Ua^ < 
such blind people see when they do not want 

to reflect (7:1 98). ' ■ 

(44) Indeed, Allah does no ?ulm to 6 Q^J^^^)^f^J^\^J%)$\ 
anyone, it is people who do it to themselves. 

(45) On the day of reckoning, when they ,££5 jg, ^ %^ $j g^j jj $>£M'J& 
are gathered together, it will seem to them ,*%%*.£&*,, i, T>, |t ,^W> .*• <■ ^j,,*-" 
that they had tarried in the world for but an ®U^ W Uj^l*^ Wl ^ js> ^ ^4% 
hour of the day. They will recognize each 

other. Those who had discredited Allah's . 
Law of MukafatvM be greatly at a loss for 
not having followed the right path. 

(46) O Rasodt You might wonder $>fe£\$%^'g$^Z$\J&&J\<£ 
whether the end, of which your opponents ' * ^ *,,,„ ^ 9 , , n 
are being warned, will come about in your ayjXaiJUJ^i^^wtUJl 

(1) According to the Law of Requital (or the Law of Returns), the time gap between an action and the 
manifestation of its result is a period of respite termed asA/tf/by the Quran. See glossary page 1142. 

10 - Yunus (Jonah) T^X U^J* i>>-~ - ^ * 

lifetime or whether you will spend your 

whole life in these struggles. The end will 

come according to Our Law of Mukafat, 

Your responsibility is only to communicate 

the message with full confidence that they 

will be recompensed for their actions since it 

is Allah who keeps a watch over what they do 


(47) To every people We had sent Our j%±tf^&jfe&\Bi*$%tf$; 

rasoof ma when max rasooicamt to them, the ^ - * ^ . y 

issue between them was justly decided and ©cu*Uaj jl 

flf* they were not wronged* 

Y (48) But they still persist in asking you ©S^i^li^ 

fl^ about the time when what you warn them of 

will come to pass, 

(49) O Rasool! Say to them, "It is not in ^ jg ^ £> £ J (^ ^ gj ^ ^ jt 

*4* my power to say when this will come to pass. ' ^ .*,*,*,*, ' * A" & **VlX' *\W\ 
I have no power to amass what is beneficial ©uj-SW !w -UUuuLfftt-J ^^X*I*U 1*1 t> 1 
even to me or to avoid all that is harmful. All 
this is determined according to Allah's Law 
of Mukafat The same law determines the 
term of the life of nations. When that term 
has to expire, none can retard or advance it 
by (even) a moment (7:34)." 

(50) O RamU Ask them to consider ^^\foxffif^ft&^$Jg&$$ 
what they can do when Allah's chastisement " y t , ^ 
overtakes them suddenly by night or day. ®<j**jf" 
Why then are these guilty people so anxious 
to hasten the day? 

(51-52) These people are waiting for that fitffa^jjft ^JpSTjSJ cPK,S2i & t ®S\ 
hour to arrive so that in case it arrives they ~ « * ' - ,„ '' , ,, ,- * 
may then believe. But believing at that time ^ W ^i U*3* t> ^ l M^ Wj* 'W* i^W 
will be of no avail to them. Then, it will be ©cuUS 

said to these %aHmeen, "Now you taste the 
abiding chastisement - what return could 
you expect other than what you had worked 

(53-54) They ask you again and again <gf £j | p ^ j^jj ^ jj i£ j^ ^gjjf^J 

chastisement comes they will not be able to ©££2]ejj 

evade it even though they may offer all the 

10 - Yumis (Jonah) E^U L^i^ %>y^ - ^ * 

earth's treasures as ransom. At that time they 
will unsuccessfully try to suppress the full 
depth of their feeling of remorse. But 
judgment will be passed on them in all equity 
and they shall not be wronged. 

(55-56) Remember, the supremacy of <rV %s i\^^c\^\i\, *<*\y w\\ 1^ i "iw 
the entire universe belongs to Allah, so all w ' v~j W ^ ^j^j ^j*— ^ ^*^^ 

His laws are inviolable. Yet, these people do ©yj**^ $*>\* ^ijiJ ^3*©u>i*i liU* jo ' 

not understand. (Terms and conditions of) 
Life and death of individuals and nations are 
determined according to His laws whereby 
everyone is recompensed for what he does. 

. come to you from your RA It is healing for ** ^ * - J "^ ^ - ^ , > . ^ w ^* 
the ailments of your hearts and guidance and ®W1kS**^ 3-^jj (Jjaj *jjj-*i 

r<z£,8w to those who believe in it. 

(58) O Rasoo/f Tell them it is only ^ ^ g ^ jj ^ 1* v^. > f u< ,* 
through the rafeiu of your A*** that you W ^ ^ '^^ ^ ^ ***^ J **' ^ £ 
have received this. You should, therefore, ®tj***?£ 
rejoice over it. This is more precious to you 

than all the wealth that you may amass. 

(59) Say to them, "Just reflect on what w ^^ j3j & 4J 2>l Q3f B J&tf JS 
you are doing. Allah has given you means of ^ ^*^^ .t , ^ , i* ' , r / I > 
nourishment and you, of your own accord, ©uJLr^w^tr^l^oXJwji^ill JJ 3^3 
declare some of it to be lawful and some * 
unlawful. Has Allah permitted you to make 
this distinction or, do you foist a lie upon 

(60) Those who foist a lie upon Allah - ,^a i^^ji/^ ^ -fit 1 1 1£ •**#' '* •IrStr^' 
what do they think about the day of ^ U "f^ft^^t*! •< 
reckoning? They are not seized immediately ®tiiAl !&U>M <SSS (jjrta! Jf l^ 
for their wrong-doings due to the law of 

respite, but they are notgraterul for it 

(61) O W/ Allah's law of Mukafatk && S £$%$&3£ A &\%^£$>fiV; 
such that, in whatever condition you may be ,^. ,. ^'.*?, A *m« 
and whatever you recite from the Quran, U^^j^^^j 4*3 U*^ *I WjW* U 31 

Allah watches over it. O people! However ^^I^^JUTS^ItJlfiu^iSSjaO^I 
deeply engrossed you may be in any » * ji^. 

engagement, We keep Our watch over it, ^^ * " ' 

Remember, not even an atom in the earth or 
in the heavens escapes the notice of your 
Rabb and that there is nothing greater or 
smaller than it which is not recorded in the 

10 - Yumis (Jonah) £ 301 -j- <J^> *>?*" - 

clear Book 

(62-64) Those people who adhere to the ^ qMq^j^ fyjjfc &$&$$$0 
laws of Allah are His friends -they shall have *T , .^ ' 

no fear or grief. They are the ones who have 3 l£^ &W" gj^' 4 Ub*Jlj»«J©us"* '*»£» 
believed in Allah and are muttaqeen. To them ©i^SlS^Y? dlji ^^^35^3 

come glad tidings from their Rabb of a 
blissful life both in this world and in the 
hereafter - these are the promises of Allah 
which do not change. All these, in 
themselves, constitute a great achievement 

(65-66) O RatooX The malicious words ^^\^'J t ^&$$* i \<'J$$S$£% 
of your opponents should not grieve you. By „ jT^ Z, u .^77'"' v C u t *' i <> 
.such words they cannot subdue you since all #Wl«J U*J-U ! 4 t^J 9**-» U* M <d 
power and authority belongs to Allah Who ^(jfiti^^li^wl^^^^^ y^ 
bestows power on those who adhere to His , , a*? 

- laws* He hears what they say and knows what 
their intentions are. Indeed, whatever is in 
the heavens or on the earth is engaged in 
fulfilling His plan. Just think: What do those 
who set up peers to Allah follow except their 
own conjectures? They only indulge in vain 

(67) It is accordmg to Allah's plan that ^^^^^^S^dS^fi^ 
night has been made for rest and day to move ->**-- - ^ ^ ^ 

about in light. Even in this there are signs for Sua**-^^ 

those who hearken. 

(68-70) Amongst them are those who \\tf 3 ^\^fyffl2^\&&'S&l_ 
say that Allah has taken a son to Himself. * ' J ,%/ JiS ^, , , , . <?, 

Nol He is much above such imagining. He is 3 1*^1 (J* WjV I I^^^U^^u! lA>' 
self-sufficient Whatever is in the Universe, <j £ $1 ^| Jt £j3£ (CJ^I gt (!&©&#* 
belongs to Him. Ask them O W, "Are ^^S^^^pSftgR 
you authonsed by Allah to make such a * v <***&<* \ *j- ' ^'^i?',, J, \. 
statement? You attribute such things to ©u*«P§Wdj^2M 

AUah in sheer ignorance. Certainly, those 
who foist a lie on Allah cannot prosper. They 
may gain some immediate worldly 
advantages but, ultimately, they will get 
retribution for what they do when they 
suffer severe chastisement for their 

(71-72) (False beliefs lead to destructive ,«sv "?*w *\ *o . >t\ '\\c * t ^ ,*('< > Jfo »\sy 
KSU lt, To tllusttate this O W, relate to ^ ^ ^ ^ ^ ^ ^ ^ 

10 -Yunus (Jonah) £302j ^^> Vjjr" - 

them the story of Noah.) Noah said to his £ gj £jj|£ JSj^^f <$ <J jj jjgfeSj 

people, "O my people! If my dwelling *><' *< n ± *<,»&$''['< ,1,1* *[<„ **\& 

amongstyouandmyadmonishmgyouinthe l> WU ^^f^^^ 

ligjit of divine guidance is displeasing to you ©OijW t& w?I til o^f j ^1 

I can only fall back upon my Allah. You may 

go on plotting against me in cooperation 

with your partners and make sure that your 

plots are without defect. Then take some 

definite decision against me and do not delay 

in carrying it out If you desist from your 

opposition it will be to your benefit I ask for 

- no reward from you. My reward is with Allah 
' alone. I am enjoined by Him to be amongst 
. those who submit to His commandments." 

(73) But they still treated him as a liar. g££ <^ jjj£j ^iBll £ *2 1# 4133 fiSS 
k We rescued Mm and those who were with •.V'ti^M' '& '•?*$*&& >\ i"VA -1i 

- him in die ark and caused them to replace ®U^J' «t* * d* Ul^M* ^b ^ t^l 
their opponents in authority. Their 

opponents, and those who had considered 
Our laws to be false, were drowned. See, 
what the end was of those who had been 
warned of the consequences of wrong- 

(74)ThenafterNoah,Allahraisedother ^jJ^J"^^^^^^ 
mad amongst their people. They brought \Tn^u tf^'l'* - ,**f v \,> %>\ 

clear guidance from Allah but the people ^ t? «J* 4i^ Of V* ^ <J^ W 'J^W 
would not believe in it. They persisted in ®Q$3\ 

their initial reaction to the fwiw/which was to 
reject them. This is how the hearts of those 
who persist in error are sealed. 

(75) After them We sent Moses and ^^J^^J^i^SM 
Aaron with clear instructions to the Pharaoh - yj ,,r, rf . «g, ,,,•», w 

and his nobles but the latter behaved acW^UyBTCjIjjjiU* 

arrogandy towards them since they were 
given to wrong-doing. 

(76-77) It was certainly the truth which ,jt % gj ^ ,o < , ^ g^ ^ £^£ gg 
was manifested before the Pharaoh and his - ( ' - . . 

nobles but they said that it was definitely a 7*k % ^ A*\ j**W U ^ UiM L^V 
fabrication. Moses said, "Is this what you e<jjfe^1 

think of the truth which has come to you? 
You should know that those who fabricate 
lies cannot prosper." 

(78-79) They said, "Have you come to us jjj ^ g,^| ^ ^ (£ g^ gy |Sjg 


10 - Yunus (Jotiah) IT 303 T W~i>* *£>— - ^ * 

to turn us away from the way of life of our * >'* % '[{<''' i\ fft *£\"± aKTi 4 *P *fli 
forefathers, and to rule in this land? Rest y , ^ ^. } ,, 

assured that we will not believe in you." Tne ®4**^ u C& OS' 

Pharaoh said, "Call together all the religious 
leaders and priests in my dominion (7:111- 

(80-82) When they arrived and the stage \0& e Q^£fc$^$j3$^fel$ 
was set for their confrontation, Moses said , ^ ^ \T if „ ,< „ ,, , ,, , , , 
to them, "Bring forth your arguments." J ^cil^^^ Aui^j^l y ^J^ £ J^O^ 
When they did so Moses said, 'This is all a g/ jjj ^ j3| &| ifea&ijjl 32 AU 
fabrication which the truth of Allah will " t • »/ *4 

* bring to naught for Allah does not let the " Ul**j¥* 

'work of mufrideen (who promote disorder) 
. prosper. You will see how Allah establishes 
the truth through His laws though this may 
t not be liked by the wrong-doers (8:7-8)." 

(S3) Notwithstanding all this, no one, ,■,*>, * * .*< y r J ,*,**<; ;A tvi "if" 
except the youth from amongst his own j" ^ ' , ~ ^^ ^ ^ V% •,, 
people, believed in Moses due to fear of C^^G^Uffj^yO^t^^wC^-^^itift^J 
persecution at the hands of the Pharaoh and e/£i-l3l 

his nobles. You can gather from this how 
powerful and oppressive the Pharaoh was 
(from amongst the people of the Pharaoh I 

some priests had also declared belief in Our 
message through Moses- 7:121). 

(84) Moses said to his people, "When ^^^^^^^^^^ 
you have believed in Allah, place all your -**"*' u * ^^^jwi^u^o j-u«J; 
trust in Him and do not fear the might of the ©UitU* 

Pharaoh. This will show that you are true 

(85-86) They said^ "In Allah do we place ^&^\£\%U 02$&H2$ A(>tf2 
our trust. Our iW! Do not deliver us to the ^ J wa^'^WVi*-^ J^ «^tTli^i» 
tyrants that they wreak their lust for ©Wi^l^lutStiJc^ 

vengeance upon us, and protect us from the 
persecution of the kafireen?' 

(87) Allah said to Moses and his brother, , a- » tf &,„ ^ , W &&* a < , & >,# t.W ,^ 
"You have to stay in Egypt for a while. You ,jWj b *^ J^J*^ ,}* ^, , , 
should start the programme for training ®cfe3^L^J i *i^'l»sifJ^t3iSS 

your, people to establish the Ni^am-us-Sa/a 
(the Quranic system). For this purpose, you 
should select some houses of those from 
amongst your people. Cheer them with glad 
tidings of the blissful life which they would 

10 -Yunus (Jonah) T^X ^jrt>i\^^-\ 


(88) Moses said, "This we will certainly ^QJp^ffi&^Ofa^fiffi; 
do. But there is a doubt in my peoples mind \ Jf ^ ,T^^ r a ,jL *. «,**«« 
which needs to be removed. They say that -*$M dr ir**' Wj &*&* & W*A ^j WJ' 
the Pharaoh and his nobles perpetrate all ©^v^KJ^fe^^i^jB j^ijitS 
kinds of tyranny and evil and cause people to 

go astray on the strength of their abundant 
means. They wonder why Allah does not 
deprive them of these means, and their 
faculty to contrive them. They say that the 
Pharaoh and his people will not come to the 
right path until they are chastised like this." 
Moses added, (e We too endorse what our 
people say" 

(89) AUAtepUed.-'We find your prayer ^^{go %{&%<$& ZLj$& 
acceptable, but it can only be fulfilled ^^ 
through your own efforts. Be steadfast in ®U>**J 
your struggle and do not follow the path of 

those who are lacking in knowledge (20:36, 

(90) Then, We caused the Bani-Ismd to g jg» , 'Vx^ *J| ftp & 55* 
cross the sea. The Pharaoh and his hosts T^m^^K^^^^ 
pursued them in order to seise and punish J^M^I^l JU Jj«fl4Sja1 bjjt- l j0 *j 
them. When the Pharaoh was on the point ©£J^l^EtJ^KllK^»3!i( 
of drowning, he cried out, "I believe that 
there is no God but He - the God in whom 
the Ifo/w-ir/Wbelieve, and I declare myself to 
be one of those who submit to Him." 

(91) Allah said to him through Moses, *Q l ^&&' i $Q£# 3 $ 
'Throughout your life you have been 
perpetrating farad and oppressing poor 

people. Now that death confronts you, you 
are offering repentance." (Such repentance 
is meaningless because repentance is for the 
sake of making amends for the wrongs done 
and is futile at the time of death since there is 
no time left for making amends - 4: 1 7- 1 8.) 

(92) Allah added, "You will be drowned >g g^gj; %i 331 $ £g| Qfa 3$^ 
but your corpse will be saved to serve as a t •*t i tfKW >£ gtt 
warning to those who come after you. Many &*$*> ^mru^' 
people are unheeding of Allah's warnings." 

(93) Thereafter, Allah let the Bam-Israei ^^\^^yA^W>^J^W^^ 
setde in a favourable place and gave them ^gjg^ *g $1^^ Jlitf&l 

10 -Yunus (Jonah) JjosJ U^ V^"- - ^ 

wholesome provisions. But, instead of e^li lffi ^lffiffi'i 

remaining one united ummah y they created 

differences amongst themselves after the 

revelation was sent to them. On the day of 

reckoning, Allah will surely decide between 

them in respect of what they differed in. 

(94-95) O people! If youhave any doubt £faQ&^ffig$t3^&b$& 
about what We have revealed regarding the ,^;!r^^^/^^^, 
end of earlier nations, ask the Ahl-ul-Kitab V* &$ Si i?5 & tjp' d*\L 3 6 <4k u* 
whether the stories We have narrated are (# £$g ^| ^ ffijf gjj| ^ $$ $©t2^3' 
true or not. Whatever has been narrated in ' "ill 

the Quran is all true. So you should not be <&&* 

amongst those who have any doubt about 
this, nor should you be amongst those who 
treat the revelation as false. If you do this 
you will suffer loss. 

(96-97) If these people do not believe in ^^^^^^l&^Q^U 
the truth when so many arguments have Lr ^* , *^ J U3 ™ ^^f^T^fiL, ,7 
been offered in its support, they are not ©^^vljjJHjji<jvp.Jj! 

likely to believe even if they are 
supplemented by other arguments of a 
similar nature. They are simply waiting for 
the chastisement to come (10:74, 88,100). 

(98) It is evident from history that ^> i ^ffiffl&&l1&&& 
people generally do not believe until some ^ w^^T^lT <>&'£ ""Y^T 
affliction overtakes them, and as already ®$& dM^jWJl^<Jt^'vU^*«J*l 
stated (10:91), believing at that time is of no 
avail. An exception is, however, the people 
of Jonah. Jonah left them, thinking that they 
were doomed. They however, professed 
belief before chastisement overtook them. 
They were thus saved from the disgrace 
which they would have received in this world 
and were provided the means for a 
comfortable living for a while (21 :87, 37: 1 47, 

(99-100) If human beings had not been jtj -^ >%£]& .*$ A<tf M Sfc &# 
endowed with freedom of choice all those , „ , 

who dwell on earth would have been made to ty*k 21U& W ' LP** U& ^j ®titt£*>* !>Ai (i 1 * U"LJ! 
believe. But this was not to be Allah's way. e£j$m$£!$&i&$£f&^ 

Would you then, O Rasoot, compel them to 
believe? Keep in mind that no one can have 
eiman except through the way prescribed by 

10 -Yunus G<"»ah) 1^306 j[ Wt* \>jr~ 

- > 

Allah, namely, through use of reason and 
reflection. The truth remains obscure to 
those who do not follow reason. 

(101) The matter would become ^^)J^^^U^^^^ 
relatively clear to them even if they reflected " ,,*»<«,<:»• 

only on the working of the laws of Allah in ©U*£*! J-^U* 

the universe (41:53). But no revelation or 
warning can however, be of any avail to 
those who disdain to reflect (2:6-7). 

(102-103)Whatcanbe S aidaboutpeople ^ ^^ ,£ gftjft ^ |^ $ 

who behave in such a way except that they ^ m <7y*,, t £t# • ■ i#'1. •- *>' A* P'fcOT 
■ are simply waiting for history to repeat itself e^U ^-J \£**> ©otf^ u*V«* UJ W 1 * 
' and to suffer the same consequences of their eQj^\^ E^ Si E 3j jIbS*! 

.wrong-doings as were meted out to earlier 
nations? Say to them, O Rasoot, **You may 
, continue to wait for the inevitable and I too 
► will wait with you. I can only say that when 
chastisement came, Allah's rusul and those 
who believed in them were saved. This, I am 
sure, will also happen now because Allah has 
taken upon Himself the responsibility of 
saving those who believe." 

(104-107) O W'Say to these people, <^^fa&&^&j®X&$ 

If you are still in doubt about my deen, be it { ^j^i^ , . Vi , «.f . CW i »>*'•»< 

known to you that I am not going to obey ^3^jKiS^&WdVs&ty*&w^ 

those authorities whom you obey, besides <jj E Bw* yijll i^j^lt $'&&&$ G* <S5l dtl , 

Allah. I shall obey that Allah who controls ** ,,,*?* sy l , ,/i n^ ^ t^t ^ £<rf£ - 

life and death and I am commanded by Him ~ ^ ^ • ,7 • i* t • ,. ,* ,*& /yt , ^ E • »• 

to be of those who believe in Him and to S &L-2 Hi ®<J&M V* 1*1 2ty ci*5 tJS 'djQ ; 

turn steadfasdy towards the deen which is ^ \ ,^j ffi ji j£ fljj ^j j L 1L j) 2 ila% $ jfo 

thoroughly straightforward and never to be " ^ ^ igjjg v ^ ^ fe^ «. /-j 

of the mushriteen. I also ask you never to e**J«Jf"«J»J *3V*U?^WLr^V*« 

obey anyone besides Allah for none except 
Him can either help or hurt you. If you obey 
anyone besides Allah, you will be reckoned 
amongst the ^alimeen. Mind it! If any harm 
comes to you according to Allah's Law of 
Mukafat, none can deliver you from it except 
Allah; likewise, if any good comes to you, 
none can revoke it. Everything happens in 
accordance with Allah's laws. He is the 
protector and Raheem." 

(108) Say (O Rased), "O manlrindl The ^^l^^^^l^t tf J$lt$$ 

10 - Yimus Jonah) J^OtJ WiJ* \^^ - \ 

truth from your Rabb has certainly come to jj?£ gf £j £ ££ <lU> QE Si Z% \l£I &£& 
you. One who comes to be guided by it will " *~ " ^ |JT 

be guided to his own advantage, But one ©<JSJ 

who chooses to go astray will only harm his 
own self. I am in no way responsible to 
protect you from the consequences of your 

(109) Proclaim this to mankind and then t • » m w *>*+k \ M' k' » ,y **<. r,* w > < K 
foUow that which is revealed to you and wait e ^^ ! ^^ •^^<S*^*&Mi\*$\i 
steadfastly till the issue between you and 
your opponents is settled by Allah. He is the 
■ best of all the judges. 

11 - Hud (Eber) T^OsJ ^ %>J^ " ^ 

Surah 11 : Hud j^\ ^) ^^ 


(1-4) Allah, Akem and Rahetm, says, fy&jgj£$fa t ^$l$££\$-*$l 
"This is the book whose contents rest upon t¥ JZ t 7Z „>„ „».:,.„ ,WVw< ivlii*"* 
strong foundations and have been set forth ^JjL^M3 e ^3j^<**Ut£i ^lls^ 
clearly by One who is all-wise and all- &&^J2£$\^&&J^$&$ 
infotmed" The fundamental teadiing of j^f^^j^^^^^j^'^ 
this book is that none except Allah should be ^ *^^^ **.«-- > , 7/T ^ ^ , 
obeyed. Say to them, O R^ttW, "I have come ©jW»#tf*gP cTj*j >«*y jM 

to you from Him to warn you about the 
consequences of wrong-doing, to give you 
' glad tidings about the results of good deeds, 
t and to ask you to seek protection from your 
Rabb 9 always turning to Him for guidance, 
Should you do this, He will bestow upon you 
His blessings for a term, and these blessings 
will increase as your merit increases. But if 
you turn away, I fear that you will face a 
severe chastisement, So^ you should always 
turn towards Allah who has devised 
measures for the consequences of ail 


(5) Although what you have warned ^^J^; -^ <jt ^^Xe ^liSS^^^^J^ til>S^Sl 3fT^4^ 

them about is very clear, they will still lead a ~ - ^ , ^ ^ >f Y ***i* v 'f"^ ~ ' 

dual life professing things other than what is ®^J^9^^^1 u**« ^ U^^^ >*#W 
hidden in their hearts. They should know 
however that Allah knows what they hide 
and what they disclose, Indeed, He knows 
every secret within their breasts (71:7). 

(6) There is no living being on the face (^ ,jjg M| j ^ j£ | ^ i ^ ^ £> 
of the earth for which means of nurture / 9 ^ ^ d*"*^*** 
have not been provided by Allah (t) . life is <*ifcM3d» Unk-J 
not static but passes through evolutionary 
stages. It pauses for a while at a particular 
stage until it acquires the capacity to reach a 
higher plane to which it is entrusted for 
further development. The sustenance 
received at each stage should meet the 
requirements of that stage, All this is clearly 

(t) Alkh has provided the means of nourishment. It is the responsibility of the divine order to make 
arrangements so that each individual receives sustenance according to his needs. This is called Ni^am-e- 
Rabtbgya (6:152, 29:60, 41:10, 36:47)- 

11 - Hud (Ebet) ^«T ^ i2>~ - ^ ^ 

indicated in the book containing Allah's laws 

(7) It is Allah who has created the $k&<^J^±jffi^&^% 
heavens and the earth in six stages. He has ^ ^^vvJW^V^^'^^'iJ^O&'W 
supreme control over the source of life (I^&WJ^l^^j^^i^l^Urj^^Ljl 
which depends upon water (21:30). He has t^^^^^Q^^^^ 
vested human beings with freedom of will " ' " " 

and choice to see who leads a balanced life. 
When it is said to those who do not believe in 
Allah's laws, that they shall be raised after 
death, they exclaim, "This is a pure lie 
■ (45:24)." 

(8) The consequences of evil-doing ^fc^g^tf ^aj^^f.* 
i become tangible not only in the Itfe hereafter ^J ltws w** ^ wi v ^* [ ^ ^ i CT^> 
' but also in this life* However, due to the law ^ ^o bt ^ oW! ^t Uji** lw ^S£ >S ^jf 

of respite there is an interval between an © * ** -jckj 

action and the manifestation of its 

consequences. Those who do not believe in 

Allah's laws object, tff What is keeping back 

the chastisement?" Tell them that when the 

chastisement will overtake them suddenly; 

none will be able to avert it and that which 

they scoff at will encompass them from all 


(9-10) When a man enjoys a blessing and ^J^^q^^^&f^ 
it is taken away from him, he falls into J *~ y * rj * * ^-v-j-^-^j ^«-j«- IUFJ 

despair and is also ungrateful. On the other <=Ajp ^-*w tir>y 4x5> fl>j* *U*J 4ual utj ! 
hand, when any favour is bestowed upon ©^AS^lS? 

him after he has gone through some trouble, 
he joyfully and boastfully declares, "Now no 
trouble will touch me." 

(11) As against such persons, there are ^ |^^j ^ ^^ ^ ^ ^ « 
others who bear adversity with patience and -* IJ ^-J**'-**' *-*»' V***' !*^J 'a** L&*" JA 
continue to do good deeds. They shall have ©j^S 
protection from Allah and a great reward. 

(12) The warnings contained in the ^^fiSfeSS j^^i 1ES 
revelationaredispleasingtoyouropponents. ^ wj ^ <*&>*& i". & £t <T <k *KM 
However, you cannot withhold them simply ir*»J jv^IUJ (iiU^M^Vjlj^^ctf 1 J* 
to please them. It distresses you when your ®l1^§£(!^ L? 
opponents tauntingly say, "Why was not a 

treasure sent down to him or why did not an 
angel accompany him in support of his 
warnings?" But you are only communicating 

11 - Hud (Eber) ±™£ ^ " 

i i 

to them the warnings from Allah. You 
should not, therefore, be distressed by what 
they say. Remember, Allah's law is such that 
it takes care of everything. 

(13-14) These people also say that you £\^^^1^M&$^w&$ 
-** f*Urir*+f*A +hr On^n. Sav tn them. T. . . * - _ . " -_#^ . *.vv, 

Allah in doing so if what you say in true ©££U£ 

(2:23, 10:38). But if you and those whom you 

associate cannot accept this challenge, then 
■ it should become clear to you that the Quran 

has been sent down by Allah out of His 
t knowledge alone and that there is no 

authority in the universe besides Him. Ask 

them, "Will you not submit to it?" 

(15-16) The fact is that these people ^-fl^l Jj Q&J Q*]l ££!l # && 

believe only m the hfe of this world. Allah s « , . _ xs < ~ - ^ ^ ., > __ , „ 

law is that those who choose the life of the % ftj*3» »W W W^' li^Ka*-* ^f*> 

present with all its deceptive glamour are ®(jjS^ljj^(2Syji^lj^£Ja£-j 

paid in full measure in this world and are not 

deprived in the least of what they merit. But 

they shall have nothing in the next world 

save chastisement. AH that they shall have 

wrought in this world will come to naught 

and all their actions will be rendered waste. 

(17)OnlythosepeoplewillbeUeveinthe ^M&'&tj&ffi&st&^&fl&ffi 

Quran who: (1) try to understand it through ; -^ ^/ ',,> i> 'ti \ Af * [' Y I *VS 

reason and reflection; (2) witness the good U* £>3 C^J H U&* ^ ] A**jj W^ &* 

results accruing from the actions of those &$\fy*Q^Q&$%^£jWi^\'£$\ 

who adhere to it; and (3) study history and ' * ^Q^A^M $$& Qfi 

learn from it that adhering to Allah's laws ' 

such as the revelation given to Moses before 

this, whom he made a guidance and rahma 

(for himself as well as for his people), always 

produces similar results (10:39). Those who 

do not follow the above process do not 

believe in the validity of Allah's laws and 

whatever party or faction they belong to, 

their final destination is jahannam about 

which you should not have any doubt 

because it is the very truth from your Rabb. 

Still many people will not believe in it. 

11 - Hud (Eber) ^3iTj[ -V \>jr~ - ^ > 

(18) Who is more un,ust than one who $ Qffi ^ ^&\ $ &\ &%\ & 
foists a lie upon Allah? Such persons will one .*«&„ », k i**f <5 /* Wr'^W' -' 
day be set before their Rabb and those who ^^ -**JtT W^ tt*^l*3***Wl Jyyj^j 
know about them shall testify, "These are the ©UijllaiJl J^ 4ill 

people who had foisted a lie on their Rabb" 
They will be deprived of all blessings from 

(19-22) They not only reject Allah's laws g^lfl^jj ^ (Jggjj ^, Xi ££ £ji2 j3jj| 
themselves but prevent others from ^Z^fZ, %.^7,lZ,s^,,^?;, 
following Allah's path and try to J$£M ^uej$&££^$'%^tyj®Vj&** 
misinterpret it, declining to believe in the life gjg £ ^0) j$ J^ijj "^ ^ ^il g]i ^ 
-hereafter. They cannot escape from Allah's «, • •, .* •.* { • ,* >* k ,zt4 y, s>zu , y !,\ '*' 
'Law of Mukafatznd shall have no protector. '^ ***' ^ ]@ W& W Uj ,**J| u*£~! 
.They shall receive two-fold punishment - ^3^j>^\j>j^3^iJx^^^^^j»^0^3J»^^^ 
one for their own rejection of Allah's laws ©m*>1*^JI ii 

and the other, and one for preventing others 
from pursuing His ways, since they were so 
hardened in their perversity that they paid no 
heed to reason, or see things in a proper 
perspective, They harm no one but their 
own selves and all that they fabricate shall 
forsake them. There is no doubt that they 
shall be great losers at the end. 

(23) On the other hand, those who •jy ^ i, ,«-£ jj^y, gw ^ g A < , 
believe and do right and submit to Allah's * J -* Wi *™ Ss ^ ^ J ^ ^ U ^ 

laws shall be the inmates of jama wherein ®UJ^*l4st** ^!l^*i 

they shall abide. 

deaf, and (2) those who see and hear. Can the et^aAttSSr^ty^-} 

two be on the same footing? Will yon not 
reflect on this (13:16-19,35:19)? 

(25-26) The history of past nations &>**£& »f£*» *•» *< X?\*\\Ki *Z W A'l'' >1 "$' 
proves the truth of this assertion. For ' * *> ,<'**** w*<i* * 1 

instance, Noah was sent to his people and he ®4$4£ vtajfiS* i-Mil yj an 31 

told them, "I am a clear warner from Allah; 
You should not obey anyone except Allah 
and if you do so, I fear that a dreadful 
chastisement shall overtake you." 

(27) The chiefs of his people, who ^^^^^^fi^^Q^^f^ 
reiected his call said "We see that vou arr ^^ "^* **■-*-"* ** T*J»LP ^J*" i^p*" j*"U"» 

rejectee nis can, saia, we see mat you are „ , ^ PTWf *' "*. -lull 'ri\ "\ * 

just a human being like ourselves and we do j*i & U> i$W LfcY U3L1 I j>* i^Jf >J1 d**>l ^y 
not see that anyone would follow you except ®(&$j!$& ^'S^^CSs- 

11 - Hud (Eber) 

>j* ^>>*" - 


those who are quite obviously the most 
abject amongst us; indeed, we see in you no 
particular merit to prefer you to ourselves. 
We, therefore, regard you and your followers 
as liars." 

(28) He said, "O my people! Think over 
it. I act according to a clear directive from my 
Rabb who has bestowed his rabma upon me 
in the shape of His revelation and the 
capacity to see the right way which you do 
not want to see (under the circumstances it 

A ?* would be futile to) compel you to follow the 
right way when you are averse to it." 

(29-30) "Also, reflect upon this: For all 

that I have been doing for your betterment I 

h^do not seek any monetary return from you. 

^cta? Allah alone will determine my recompense. 
But mind this that I shall never forsake those 
who believe in Allah, however low in rank 
they might seem to you to be. (Such class- 
discrimination is against Allah's plan 
according to which all human beings merit 
equal respect 17:70.) If I fulfil your desire, 
what would be my defence before Allah 
when such believers meet their R#bb (and 
complain to Him about me)? I see that you 
are a people who do not care to understand." 

(31) "You have said that I am only a 
human being like yourselves. I have never 
said that I possess treasures of A lla h, or have 
knowledge of the unseen or that I am an 
angel. But I do say that you are wrong in 
stating that my followers are low in the sight 
of Allah Who will not bestow His blessings 
upon them. According to the measures 
devised by Allah, the worth of human beings 
is determined by their faith and action. If I 
should do what you want me to do, I shall 
then be indeed from amongst the %a/meen" 

(32) They could not refute Noah's 
arguments, so they said, "O Noaht You have 
disputed with us too much and disputed 
unnecessarily. If you are true to your word, 



11 - Hud (Eber) T^lTT *^>* %>?— 


bring on us the chastisement you are 
threatening us with." 

(33) Noah replied, "It is not *idiin my e^^fc&l 2>U J&t © 3^ 
power to bring that chastisement upon you ^^ " -*-"-*?* - 
but rest assured that Allah will certainly 

bring it upon you and it will not be possible 
for you to avert it." 

(34) "(At that stage) my advice will not ^^ul^ 

benefit you - much as I desire to give you h ^^ ^,* &,**>>*# « 

advice (because of your wrong deeds you @ U***^£*1Ij >9j>* l*if£ 

have made yourself liable) to remain lost in 
> grievous error. Also remember, it is your 
Kabb alone who has total control over you 
and all that you do will be recompensed 
' according to His Law of MukafatV 

(35) Allah ask^ Noah "Do d»e (^t&^gS^l^i^&il 
'people accuse you of having fabricated the * ^ L 9 >t 

revelation? If they do so, say to them: 'If I @ia**jf 

have forged the revelation I am culpable for 

the crime- On the other hand, you will have 

to suffer the consequences of what you do, I 

am free of all responsibility with regards to 

your actions/ " 

(36) It was revealed to Noah that none s<< **! *< *'&'[ £ * ' « *$$(-A \\ Vf y 
other than those who had already believed f ^-V^i^Wk *'* 

would believe in him and that he should not ^W^ ** Wu*f? 

grieve about their actions or the results of 
their actions. 

(37) It was farther revealed, "Now you ^ q^ , ^^ ^ ^ ^ ^ ^ 
should make an ark under Our surveillance " " *" ,„, ti 

» * *" 111 

and according to Our directives. Do not ®U3?j**M*l 

plead on behalf of these qaHmeen. They are 
doomed to be drowned (23:27) " 

(38-39) Thus Noah began to build an ffi^M^^&ffl!&*M&& 
ark. When the elders amongst his people „^ ^VT^*** is ^MBpfe ^m 
would pass by him, they would laugh at him u#* ^j-» ©ui^ Ui.A^j^ ^ ^ tu*^ u>l 
scornfully. In response, Noah would say, &0&&b£*^0&4M& 

"You may laugh at us now but a time will 
come when you will be laughed at. You will 
soon know on whom shall alight 
chastisement which will disgrace him and on 
whom a lasting chastisementwill fall." 

(40) (Noah's people did not seriously ^£$&fy^ffi*ffiffi$^\%fc 

11 - Hud (Ebet) r 314 

,>y %>p~> - ^ 

reflect upon what he said or did; this is why g^i j£J| tf> ffi £&&& % £$% t#Zl 

they simply laughed at him.) At last the time ' »^ A. r,' 

came when the water gushed forth into the " ( ^ J " 

valley. We then said to Noah, "Take into the 

ark two pairs of each (kind of animal) and 

also your family except those for whom a 

decision has already been taken, as well as the 

few who believed (1 1:45, 66:10)." 

(41) Noah said to his companions, "Get ^J qj £j *(^; (^ *Ll^ tfe $1 OK 

into the ark." (When they asked him where „, tf 

they were going, he said,) "Everything is >oi?J 

being done according to Allah's guidance. 

He will direct the ark's course and its 

moorings. Rest assured that Allah will 

protect us from every danger." 
Jk (42) The ark moved on with them ,-. •W'sf* >•* A<' -* IPJI2 "1* *„i ** 'J "V 
<yb> amidst waves which appeared to be ** ^ Va'< >&4'[~*i *&\#* \ " 

mountain-high. Before the ark started on its ©t^£JI ^ t^UJ j w« W t$W <Ji" 

course, Noah called out to his son who was 

standing apart, "Embark with us, O my son, 

and do not stay away with the unbelievers." 

(43) Noah's son replied, "I shall not g^ <y jc ^ ^ ^ jj J, ^ $ 
accompany you but you need not worry , , ^ ^ t *, < , , *, , 
about me. I will climb up the mountain V* d& *>>1 U#* l>J *9J i^li^^^ 
which shall protect me from the flood," ©S5m 
Noah said, "None is saved this day from the 
decree of Allah except those who take 
refuge in His rahma^ 

A wave rushed forth between them and 
Noah's son was amongst those who were 

(44) *id Allah's command issued form ^. £j, ^ ^ ,^v ^ $ jfa jjg 
"OearthISwallowupyourwater,andOsky! , /tt,„^w - .'ft ft »"v"Cl 
Cease pouring." Thus the flood abated and ®U^Uw^O£*^&^^hj*y 
Allah's plan was fulfilled and the ark came to 
rest on Mount Judi. It was said, "The yalimem 
have been deprived of the blessings of life." 

(45) Noah called on his J^ and said, ^I^^<5^f^^|gt^3l2^^^K 
"You had promised to save those belonging v s*?U\rK<s&> 
to me (which I understood to be my family). °WS*^ IA* I coij 
Your promise always holds good because 
You are the most just of all the judges (and 
there is no one above You who can change 

11 - Hud (Ebcr) T 315 

>y* %)jr~ - U 

your decisions so - why then was my son not 

(46) Allah rephed "O Noah! My ^$^£&ffr^&J2&Jfl& 
promises no doubt hold good. But he did v ,, l» , , *> ,/+* «Vu*1 ' "'P 
not belong to you. Only those belong to you ©Lft^t u* (J® ul ^WUi V* ^ ^ J* t* 
who believed and acted righteously which he 

did not. Do not plead with me regarding 
matters of which you have no knowledge. I 
do not wish that you should be counted 
amongst thejdbikeft." 

(47) Noah said, «I asked my question J J ^ ^ Q J3 £ M\ <jt Q $# 3i # 0^ 
.out of sheer ignorance. Give me refuge in „ i|,^ „**♦»-.»*' ^,i ,.»* 
> Your raAwo, otherwise I will be amongst the *&*& & & I &*J>*±&> 
, lost if You do not do so " 

(48) It was said to him, "O Noah! ^^ jfi^^^^^^f^^ 
v Disembark because there is now no danger ^ ^ ^ *«*•*, /vjp- *•(• 
^and My blessings are with you, your ^Iv 1 ^^^*^^-*^^^^ 

companions and some (righteous ones that 
will spring) from them. But so far as others 
are concerned, they will be provided physical 
sustenance for a while but thereafter, a 
grievous punishment from Allah will fall 
upon them " 

(49) O Rasool! The details of the story <f ^jgjg ^ ^ ^ -J, fa ^ fa . 
which We have narrated to you through T^-,^^;:*,",^ .* , ^i' 
revelation were not known to you or to your ©ui^^^CJiJ^^ Ua <>»0* ^J 9 
people before this. The story has been 
narrated to you so that you and your people 
should know what the consequences of 
wrong-doing are and what is the future of 
those who adhere to Allah's law. This, 

however, takes time. You should, therefore, 
be patient and adhere steadfasdy. 

(50) To the people of Aad We sent Hud ^ yjft £ jj,, \^\J« flg %$$& $ J]J 
(Eber) as a wool; he was one of their kin. He y if „ , * t ,„ , it , y 
said to them, "O my people! Obey Allah's euw^i^bl S^ 
laws and accept no authority except His. 

Anything else is nothing but invention of 
falsehood by you." 

(51) "I askforno return fromyouforthe gf^^ jSg^twl^t^lT^ 
service which I am rendering to you. My " " y *,s 

recompense is with Him who has created ©t^jw* 

me. Will you not reflect on what I say?" 

11 - Hud (Eber) 

X^X >j>l>r"-" 

(52) "O my people! If you seek ^^^Z^^lSfMM^^^^ 
protection from Allah and return to Him for ,,, ***&*&& *&& \\*£ftf& 

obedience He will send down copious rains wv^ j-j-vj^j-w, j-^- #« 

upon you and carry you forward from 
strength to strength. You should not go 
against Allah's laws." 

(53-55) They said, "You have not V>&&^^&K&$t^V$M 
brought us any tangible proof in support of r , . "^ ^ * * ^ ' „ , „ - , ^ 
your claim. We cannot give up our gods H^^^Wj^^ 
merely at your bidding. In fact we do not ^^^j^^^^lJJ^tJiliififQlOS 
believe that you are a truthful man. Formerly @ _ ^g rf g ^ lJ ' j^S 

you used to talk sense. But it seems that some " 

of our deities have put a curse upon you that 
you are talking in such a way." Hud said, "I 
can only make Allah my witness and you 
should also take note of it that I absolve 
myself of the responsibility for your setting 
up peers to Allah. You may conspire against 
me as you will and do what you want without 
giving me respite " 

(56) "I place my trust in Allah who is not jj j <, ^ ^ g ,^ £JJ 4l <£ iB? & 
only my IU& but also yours. There is no * ' * *** w fax''^* Y 
Jiving creature who can escape the grip of ^^a^^WcTtJjwl Vftrfbt 
His Law oiMukafat. Surely, the path of my 
K^ is straight (1:5, 6:126-127, 6:153-154, 

(57) "If you turn away from that path, I ^ JJ^^^^jfB jSaftf Ml$ 
will not be responsible for the consequences. * ' ,*■£'£,„,<,, j,^ < •,"< a- * ,***• 
My mission was to communicate to you the © *&* & iS* Cr (J* 4-nyl ^ 4J±te> 3j > j£ \ 
messages with which I was sent to you. If 

you go astray, the Law of Mukafat will 
replace you by another people and you will 
not, in the least, hurt Allah who keeps a 
watch over everything." 

(58) When the time for the chastisement «jj- ^ <& |£i gjjj |# gjf g# & ©^ 
came, We rescued Hud and those who had ' * |# ,^ .<• , „ ,*!,*;• 
believed with Him. It was a grievous »J*W^tA»**J 
chastisement from which they were rescued. 

(59-60) This is the story of the people ^-f^^^^^ljiS^^ 
of, Aad who had rejected Allans laws, had ^ l,,^-* i*t,i - 1 ,;',» M> * ' [" 

gone against His mm/ and had obeyed the ultf ^£3^ W*W*$ wWaS* 
commandments of their tyrannical rulers Qj&jjj gjjjjjjjbjVl^jjjj^JSU 

(2) It follows from this that not only rising against Allah's laws is a crime but submissive obedience of the 
orders of such tyrannical rulers also results in the downfall of a nation. 

11 - Hud (Eber) 

£mtJ ^i^~-^ 

As a result of this they were deprived of the 
blessings of Allah both in this life and in the 
hereafter. Behold how Aad, the people of 
Hud, were cast away for their rejection of 
Allah 's laws. 

(61) Similarly, We had sent Saleh to the ^tfjftZ&)\^J$$^XJtt' 3 SS& 
people of Thamud as a rasooh he was one of '' , ' ^ - ,vw w ,* 
their kin. He said to them, "Obey only Allah ^Bjl^UI^j^u^'iJ^ liil^Bjj* 
and accept the authority of none besides ®4if CsL^SjSI^I® 
Him. He established you in the land and 

provided you with means of sustenance. 
^Seek protection from Allah against the 
Y consequences of your wrong-doings and 

turn towards Him who is ever-near, 
- responding." 

(62) They said to him, "O Salehl Till £ -gg ^ ^ jo jjj gj£ jj. £$< jj ^ ,$ 


now we had placed great hopes in you that ; , ,^ tf ~ «„ ^ , 

you would strengthen our religion and ©^^j^l^^^^jlilj^ 

spread it but you have shattered our hopes by 
saying that We should give up the deities of 
our ancestors. What you call us to, we regard 
with suspicion." 

(63) Saleh replied, "O my people! Just *",*> mAi'*?* *£-£A V£ ''f M *Vy/\ tfJ'iK 
reflect upon this! Allah has bestowed clear f ,s„Yey* *l» ~ ,, i, ^ *„* "i 
guidance upon me through His rahma. Who ©^ Jt£ (J^iJ^ U» ^^ u!^ 1 W* ti>*« C^ , 
will help me against Allah if I go against it? 
Your concern about me will only add to my 

(64) "O my peoplel This is a she-camel £ ^ ^ $> £j$ Cl J3J»I «) fc^S : 
set free in the name of Allah, so leave her #s c „ «^ f t„ ^ ^ t , K 
alone to pasture on Allah's earth and inflict ®u^uW^ls^i^ 
no harm on her - lest speedy chastisement 

seizes you, But they hamstrung her and then 
he said, 'Enjoy life in your dwellings for three 
days. This is a threat that will not be belied.' " 

(65) But they did hamstring her. And g jy ^ j. gf gfc jJV * gjjgg flg (*jjB 

thereupon (Saleh) said, "You have only three 
days more to enjoy life in your dwellings, 


This is the pronouncement which shall not r^W* t"P 

bebelied." u*Jl&^j^M^3U-l#W*WW9 

(66-68) When the time came for the iJ^^^e^^^^^l^S^ 

fulfilment of Our decree, We rescued Saleh w ., „**-,* ,fcj •» .i , p ,i i**iif'r^ j tfli 

and those who believed alongwithhim from u3T ^ !> ^^ e ^^^^ 

ignominy. Verily, your Rabb is powerful and ®**ti IJju 5 1 ^J^ij Ijj" 1 aj* 1 

U - Hud (Eber) Tm% ^ V>T" " ^ ^ 

mighty. A violent commotion overtook the 
%aiimeen t and in the morning they were found 
lying face downwards in their dwellings 
which looked so desolate as if no one had 
ever lived there. They had rejected the laws 
of their Rabb and were cast away as a 
consequence thereof (7:78, 91:14-15). 

(69-70) The people of Lot were n±$^\$^^\t&&ik'J$Z 
destroyedmasiniilarway.Theirstoryisthus: * ^ -, - " - .*;,.< 

Allah's messengers came to Abraham with Vu^l^lW^njl^W^^^U^ 
glad tidings and said, "Peace (on you)," and &^£ JlQ^IJl J!?5tf5 J, i&jfe JiX 

s Abraham replied, "Peace (on you too)." To 

'offer hospitality to his guests, Abraham 

, served them a roasted calf When he saw that 

' they made no effort to partake of the food, 

fc he felt suspicious and became apprehensive, 

> They said to him, "Do not feel apprehensive. 
We have been sent by Allah to the people of 
Lot" (15:51-77). 

(71-72) Abraham's wife was standing by. ^ jg ^ ,£M sQg£ £££ J^g gg;g 

The messengers announced to het glad ; i'*^pv>nv V" >1t< '** 

tidings that she would have a son -Isaac, and k*Gl ^^^j^h^^^y^A 

that Isaac would have a son - Jacob. She ©v4^>ii* 

laughed and said, "Ah! Can I have a child 
when my husband and I are so old? If it 
comes to pass, it would indeed be 
extraordinarily astonishing." 

(73) They said, "Why are you surprised ^^^^A|^i| Jf^^gSB 
at Allah's decree? This (in fact) is Allah's WO-l*a" ^ ^JS»r trw* 
rabma and blessing on you. O members of ©^^sT^I 

this household! Surely Allah is worthy of all 
bamdand He is sublime" 

(74-75) On receiving these Jad tidings j Q fl g ^ ^ ^ ^ - -,$ 

Abraham's fear passed. When the ** », **rr«rf" "t *iM •! 

messengers explained their mission to him, ®h^WM& t s>i£jllvl® J f? 

he pleaded with Allah for the people of Lot. 
Surely, Abraham was of a kindly disposition, 
forbearing and relenting. 

(76) The messengers said to him, "O ^j^|^>1& ^/|^ ^£$ 

Abraham! Desist from this pleading. Tk ^^ ^'* * ^ ' ^^ ^^ 
decree of your fi*# has already gone forth - H*** -tt* V 1 ^ 

and verily the chastisement shall fall upon 
them which none can avert." 

ll-Hud(Eber) TZwJ ^ V>J~ " N ^ 

(77) When Our messengers came to \^Q^%^\S^^U^^^ 
Lot, he was distressed and his heart became ^ 9 ^ ^ 

straitened. He said., "This is indeed a day of @< r** t ^ 

great catastrophe " 

(78) Having heaid of the arrival of the ,U ^|*g^^vj| ^S^fctj 
newcomer, W. people came rushmg , V ^^.fl^«ti^I "'-£ 
towards him. They had been long addicted 4 ^3* % 4M Mij*J j*M l^ 3^ *3l5*^rt Jb 
to practising abominations. He said to them, ®3^j fltjj^t^^u^ 
"O my people! Here are (your wives who are 

like) my daughters whom you have 

discarded; they are more proper 
. companions for you. You should, therefore 
' turn to them. You should adhere to Allah's 
.kws and do not put me to shame by 

attempting to misbehave with my guests. Is 

there no right-minded man amongst you 
>who will resort to reason (15:61, 72, 7:80, 


(79) They said, "You know that We are ^^^^^^^^^^^\^ 
not attached to those whom you call your ^^ ^ * " ^ 

daughters and you also know what our 
intentions are " 

(80) Ix* said, "Would that 1 had the ^^l&jfg^StfOS 
power to prevent you from doing what you ^ 
intend to do or had a powerful support to fall 
back on!" 

(81) Lot's guests said to him, "We are ^^^ •g^j^^^^BijIiliB' 
messengers from your RaM. We know that ¥^7^^ * TZJ, v J2, < 
they cannot do you any harm. Depart from U ^-** 4jI eL \y\ % o^l J£* e^b ^ gJl 
here along with those who belong to you late ^ ^^» J^T^^^f^ij*^ 6l ^£^t 
in the night and let none of you ever look 

back. As for your wife - she will stay back and 
share the fate of the people who do not 
believe in Allah. The time appointed for 
their chastisement is the morning and the 
morning is fast approaching/* 

(82-83) When the chastisement came, ^j^t^^ft^EaCECligfliSS 
theirdweflingswereturnedupsidedownand ,/ ~ ,, „, 5' W .*•**>* 

stones of baked clay rained on them a&H' U* t£ «j 4j^S A**-*©j**s* fi iJ«§? 
incessantly as if they had been marked for ®SJZj 

their destruction. The punishment of 
qaHmeen is never far off from them. 

(84-85) And similarly to the people of ^^^^^^^J^^^ 

11 - Hud (Ebet) 


>j* *^w - u 

Midian, We sent Shuaib (Jethro) , one of their 
kin. He said to them, "O my people! Obey 
Allah excepting Who there is no authority. 
Do not give short measure and weight. At 
present you are indeed prosperous but you 
are not acting righteously If you do not 
desist^ I fear for you the chastisement which 
will encompass you from all sides. Base your 
economic order on justice and do not exploit 
others. This* according to Allah's laws, is 
fasad (disorder) which should not be spread " 

(86) Remember (whatever you collect by 
' deceitful means may appear to you in great 
k quantity but it cannot be beneficial to you) 

only those things are beneficial and ever- 
lasting which accrue according to Allans 
■ laws - and His law is that only that thing lasts 
which is for the good of the whole of 
humanity (13:17). But this you will only 
understand if you bring faith on the truth of 
the message, (If you do not believe in this - 1 
will not force you to accept it because) I am 
not a keeper over you, 

(87) They said to Shuaib, "When you 
had asked us not to interfere in your 
obedience to Allah, We thought that it meant 
only your worship of Allah, Now we see that 
it goes beyond that* Your sala does not allow 
us to adhere to the religion of our ancestors, 

nor to use our wealth as we like . You act as 
though our ancestors were ignorant and you 
alone possess reason, and that you have a 
monopoly over sympathy for the poor 
people/ ' 

(88) He said, "O my people! Reflect on 
this. I have been endowed with reason and 
rightful means of living Why should I not 
deliver Allah's message to you and call you to 
the right path? I also cannot desire to do 
myself what I forbid you to do. I only wish to 
reform you to the extent to which I can, and 
the accomplishment of my mission depends 


(3) This is the difference between religion (ma^hab) and dem. 

U-Hud(Eber) T™J >>* t>J— - ^ > 

on Allah's help. In Him do I place my trust 
and to Him do I turn for help." 

(89-90) He said further, "O my people! * ^ - f -ff *i>„ ,fe» i .<*[• Jfe> >'a ,#, 
Let not your opposition to me call forth J J^^ U ^^^4^^^^ 
upon you the like of that chastisement which liS^fojaJi-fe -4*1 J$ K *ri*ij» if j»*>i» 
befell Ac people of Noah Hud Saleh and <4^5gjM«A» 

Lot. The last one is sull fresh in your 
memory. Seek protection from your Allah 
and turn to Him who is raheem and a fount of 

(91) They said to Shuaib (Jethro), 'What ,«, <\*. '\ km, ,*»&„*> £rx\' '"" i*: 
you say is incomprehensible to us. At the ^ ^ ^ ^ ^ ^ W> ^ ^ * 
same time, we do see clearly how weak you ©j^£j£ tt3fuJ J 51^3i3tij!£6 
are in our midst. Were it not for your family, 
we surely would have stoned you and you 
could have done us no harm (7:88) ." 

(92) Shuaib said to them, "O my people! ,*>*„ , s , £ ^ v Ui/«^ y< ?iax ,•. ^ 
Now I understand that you are more fearful ^ ,JJ ^^ *"' V* A* >l J9*jUj% JS 
of my family than of Allah's Law of ©-C^ul^u^^fiP^ 
Mukafat. You pay only lip service to Allah 
and regard Him merely as something 'extra' 
to fall back on, if nothing else works. Mind it! 
His Law of Mukafat encompasses you from 
all sides. 

(93) I fear that good counsel will be of *£.'*,,«*<„!.* \' >v Jf&> to&'i >' 
no benefit to you. The only alternative left is ^ ^ UjiU) °^ J^I^S* J* fjUL**, „ 
that you follow your plan (with which I will <fc^3lGKG %$%&>0Z& ^ 
not interfere) and let me follow mine 
(without your interference). You will soon 
know who will receive a disgraceful 
punishment and who is a liar. You should, 
therefore, wait for the result and I too shall 
wait with you." 

(94-95) When the time came for the [iu ,*, iS' \>"\ '\fa\f* Y>t<Y»iX' rf' 
decree's fulfilment, We rescued Shuaib and ** ^ *** ^ ^' J ^ * *>*' *^ ^ 
those who had believed along with him with ®Ui^i^k % &**fo &&\ \J$> Q.$\ cfe% 
Our rahma And a violent commotion |gj -^ \$ && |£2 <|T HZi [& J ^ 
overtook the ^aUmeen and in the morning ^ ^ ^ ^^^^ 

they were found lying face downwards in 
their dwellings which were devastated in 
such a way that it seemed as if no one had 
ever lived in them. Markl The people of 
Midian were cast away for their evil deeds as 

11 - Hud (Ebet) "T 322 T $>* Vtf"' " ^ ^ 

had been the people of Thamud. 

(96-97) Similarly, We had sent Moses to J v<>y , ,•,. \ , n » * i> v • K. it - > »' YV*i *"\' 
the Pharaoh and his nobles with Our ^ 3 ^ J ^^^^^,^* 
directives and clear authority; Pharaoh's ®^^&i*^!$^T^ 

nobles did whatever he wanted even though 
his orders were oppressive and not based 
upon reason, 

(98-99) We said to Moses, "Do not ,, t. s>s k ,i* u >>s,& ~<-Cn s^ts** * *** 
worry. When your people rise against him, ^ ^ M *** J3 \* &1\ ***** sW 
he will, m opposing you, lead his people wWjpl u*^ M^'^JtJi ^* ?^* y W'j^AjjW 
towards destruction. How ignominious will ®i*S0\ 

> be the abode to which they will be led. They 

' will be deprived of all blessings in this life as 

.well as in the hereafter. What a wretched 

F reward that will be!" 

people which We have narrated to you. The ^*^j^« ^jm^^wu^^Viupmw 

ruins of some of their dwellings are still 
standing whilst others have disappeared 

(101) We certainly did not deal with them 9 A j^j ,***< *+ \ <&>* * ? '*^f*%> * £V * '^fk ¥' 
unjustly They wronged themselves. When ^^;^^^^f^ 
the consequences of their deeds overtook jaA*3§j^3^^ 

them, all those whom they had set up as eul^j^i 

peers to Allah could be of no avail to them. 
In fact they added to their ruin. 

^j 06 » ** **? stori ? ^\^ %m±v&^&^m^&Y4&' 

narrated to illustrate the seventy of Allah's J\ • m ; ^7 ^^^^ ^\ , ^ T* * 
chastisement when His Law of Mukafattook J>£ ^ 1CW £1 J* J^^K^^i £|©jj^ ; 
any city in its grip for its ^. Indeed, the jfj J g^J ^ ^ 3J flfc J®l £fe* 
grip was painful and terrible. In these stories ^ ^; ^ * , ? r «j ( ^j /fes ^j j//,/ , * *£ 
is warning for one who is conscious of the ^^f^ "^ ; ^ 'V ,,7 * * fr*'^^ 
chastisement which comes as a result of ®J*£^iJts5 ^J^J^dP ^ ^^^©jua**j 
wrong-doing. In the same way, those who 
oppose you, O Rasoo/, will face the 
consequences of their actions on the day of 
confrontation between believers and 
unbelievers- In accordance with the law of 
respite Allah is postponing this day for a 
while. When that time comes everything will 
be decided according to Allah r s laws and 
none will be allowed to speak against them. 
At that time one party will feel miserable and 

11 - Hud (Eber) 

£323} ^ *^ _ u 

the other will feel glad. Those consigned to 
misery will have hell as their abode; for them 
therein will be sighing and wailing. 

(107) The people who are consigned to t^'xuX'A' & *<V,<i£ii •vrT"." 1' 
misery are those who have lost their capacity w ' ^^^Iu^o^MaU^u!^ 
for life. They are, therefore, doomed for all ©^ Q$Sk flfc 

time to come. All this takes place according 
to Allah's laws which He has made to 
accomplish His plan. 

(108) Those who are blessed with ,w g, ^rx [•,.•* ii a tf*?i rf,,* * *".**! fee* 
happiness will dwell in/W Their blessings "^ **' 4 U ^Jf^^f 'i* f* 1 ^ 

' will be everlasting and uninterrupted. d &3 J5 j£>U* k $($l K3itAj3S 

(109) You should have no doubt about #,*• Kf ^ „ , ,„• r„ ^ ~, T t9y , ,, ,, ,, „ 
k the fate of those who set up peers to Allah *«* U 3] o*Mi U iOd* 0** S* &U* 4 ** 5U 

'The only justification they offet for their ®u?&'j£^^Jj3^$&J£%\ 

. worst action is that it was followed by their 

* ancestors. They will also suffer the fate of 

their ancestors. We shall surely pay them 

what they deserve without diminishing 

aught thereof. 

(110-111) And, We gave Moses the Book, , , <w »^<;,<w ,. *,*» k >■ rti •„ r^; ,**> 

but his followers created differences in it ^^-^-^J ^^Ul^JI^-j-WIiAHj 

Had it not been for the Law of Respite, the S ?£ £5*^ {!? *ii iffo?]! tHK (^^5 

matter would have been decided (much ©^^iB&fl^dCltdlKfKKI 

earlier) by your &«». The delay is creating °JWU**WM ^^Mj^j*) , 

doubts in their minds as regards the validity 
of the Law of Mukafat. Surely, Allah will 
recompense every one of them according to 
their deeds. He is well aware of all that they 

(112) Therefore, O Rasool, you should ,&>*{* &k\A*&'\" 'Y *'* '* fW»--'k 
follow the straight path steadfasdy as you u^W^l \fr^^&&**j&\ij&k 

have been asked to do, along with those who, ©jj^ 

having forsaken the wrong path, have turned 
to the right one. Do not transgress Allah's 
limits. Allah sees all that you do. 

(113) O Jamat-ul-MwineenX Your &&tfjftK^^& £&&&&$& 
opponents will try to reach a compromise ^'V^U 5 -^ 1 ** .juh^-^i^jb u^'O'i^-^j 

with you but you should not lean towards ©ui^5ij*yjt(l>* 

them lest the fire touch you along with them. 

Mind it, you have no protector except Allah g^J ^| £| \$ ^ {£& [g| ffi j,Jil|^g 

and shall receive no help from anyone else. "<» .><$1i<Pi* > ***> fi* , 1 it- * , ' * Mi 

(114415) For the accomplishment of ^ «* * ^ ^^WjM t*5 4^' 

11 - Hud (Eber) T 324 

>y *>J^ - ^ ^ 

your programme you should arrange for the 
assembly of sala at the break and close of the 
day and during the early hours of the night 
(17:78, 24:58), The results accruing from 
your good actions will efface the ill effects of 
your faltering, if any. This is a bask principle 
for those who adhere to Allah's laws. So you 
should pursue your programme steadfasdy 
and remember that Allah does not let the 
reward of mohsineen go waste. 

(116) The 
show that a few 

k prevented others from spreading^jW upon eijyjv \*Mj i§ Ijv"! 

' the earth, The rest followed the way of %ulm 
and exploitation and turned aggressors. 
' They were also destroyed ultimately. 

(117) You would have marked that Allah ©£^ObtS J& <j$l 2Q2& wBK 
does not destroy a city or dwelling unjustly * > 

when its dwellers are musltheen. 

(118-119) As steadier (5:48)if ithad ^ ^ j^g yf ^ £J 3, fo ft 
been Allah s plan that all humanity should be ^ ^ ^ , ^ >,-**<, j -• f 

one united ummah, it would not have been K$ && "iS* 4Wj <$jj&j <j* %®iJ!&£ 
difficult for Him to bring that about by ®Q^\J^\^\^7^^^ 

force. This was, however, not His plan. He 
endowed human beings with freedom of 
will and choice. They will, therefore, 
continue creating differences amongst 
themselves. Only those who follow Allah's 
guidance will not do so. According to Allah's 
laws, the abode of all the others - both jinn 
and ins - will bejahamtam. 

(120) All that We have related to you, O ^^^ 

Rjtsool, from the accounts of the previous * ' ^ „> iKtf«f »*v*<i| • ' *i 

nww/is only to strengthen your heart This et^^Vj^M« 

book contains truth for you and good 
counsel and laws for those who believe in it, 

(121) Say to your opponents who do not S^fi^J^ J?ljIa^53$t#J 
believe, "You act according to your ' ' 

programme and we act according to ours. 

(122) "Thereafter, you wait for the e£$g&$lX)$l 
results of your actions and we too shall wait 

along with you. 

11 ~ Hud (Eber) 

>}* \>y~~ - 




(123) "The results, which at present, are * \"M tf* *jfli *' ^ .^ .*&> w t\\ **< \* 

not visible, will become manifest according ***** ^ ^ "** ^ ^ J% ** J ^ & 

to the laws of Allah, who alone knows even 

the hidden realities of the heavens and the 

earth, and all the decisions would ultimately 

be taken according to His laws." So you 

should obey only Allah and have trust in 

Him. Your Rabbis not unaware of what you 



12 - Yusuf (Joseph) L^T ^"Jk *>j-~ 

_ ^T 

Surah 12 : Yusuf ^.g, ^.5, ^^ 


(1-2) Says Allah, the Atom and the Jgfi fej gyj ^Jf^i^Jj jfl) - j ^ ^ 

These are the verses of the book which ©U5^ 

makes everything clear. We have revealed it 

as the Quran, explicit and comprehensible 

so that you might encompass it with your 


(3) O Kasool! Through the revelation 1*1 >rf t l^' *Y T^ *"^i "*< ^isff 4ftf *!i 
► which We have sent down to you in the " ^" ^ ' s ^ w >y ? ^vTJl i^ J 

' Quran We are narrating to you the story of ©cfiis^'iy iH* d^ cJi. (j£ a&Cfl! 

k Yusuf (Joseph), one of the best stories of 
'which you, amongst others, were hitherto 


related his dream to his father (Jacob) saying, ^ J ' ' J ^ " J ^ ^" - ^ " ; T„, " 
"O my father! I have seen eleven stars and ©i^^<^&Ijj**Ij 

also the sun and the moon bowing down 
before me" 

(5-6) He said, "O my sonl Do not c,^,^^, jS^^^g 
mention your dream to your brothers lest w - ■** ^^ TIT ," , , > 

they hatch a plot against you. Surely, Satan is ^*Wj ^J »**$£ H^ 3®C&y* jO* gUi^J ty^-H 
an open enemy to man. My interpretation of X%CJ& jl $$3fc%%5&l **fe£9 i$ u* ' 
your dream is that Allah will exalt you and v ,,s „&, a^h,//, i*. *l»< , •i"*"!' "fa ?"-'« 
give you the ability to read into the inner *& & <d if*b *U 0* U* *kMl iT J*W J 
meaning of events. He will bestow all His ®*ii» 

favours upon you and, through you, bless the 
household of Jacob as He had erstwhile 
blessed your forefathers, Abraham and 
Isaac. No doubt, He is knowing and wise." 

(7) The story of Joseph is not a mere • »i7> ,1 om^ '*., <»**&'&"% 

story but contains ample material for <*s**~n ~ vsj~ *> ^ssw 

reflection for those who wish to reflect upon 

(8-9) Joseph's brothers wd to each ^^ttie^S^atAWSiS J^J#il 
other, It is strange that our father loves ' /fl - f ' f < WS* ' 5 n £tf 

Joseph and is clearly in the wrong. Let us kill 4*jjW<J* w brW ^ IjUJoyj^ ^J? 
Joseph or banish him to some distant place ©aJa^Cy* 5 j£j &£ Ij^li&f 

so that all our father's attention is focused on 

us and our affairs are straightened." 4£fij *J £J fl SSfe ^2 ® i#* 3* 0^ 

(10) One of them said, "Do not kill him. ^S*'*MW^ W^OPO 

12 - Yusuf (Joseph) L^J, ^~ > i>>— - ^ Y 



If you want to get rid of him throw him into 
a dark deep well from whence some traveller 
might pick him up and carry him away" 

(11-12) According to their scheme, they 
went to their father and said, '"Why is it that 
you do not trust us and allow Joseph to go ^uj^^^oIjC^S^^^ 

with us? We are his well-wishers, not his 
enemies. Send him along with us tomorrow 
so that he may play with us and enjoy 
himself. Surely, we will take good care of 

(13) Jacob said, "It indeed grieves me to *i><s j » * tt *<sk w * p *> t**' %t * < ?iW\ *t i *\te 
thinkthatyouaretakmghimawayCfromme) ^^^v^W*»d&tf&<jh 

L and I also dread lest some wolf may devour ©(i£l££ *Ut 

'him at a moment while you are heedless of 

(14) They replied, "How can you think 
of that? How can a wolf devour him when 
there are so many of us with him? If such a 
thing happens it would mean that we are a 
worthless lot." 

(15) Thus they took Joseph with them 3 < t w ^g ^ ^ 3 . Js v*ti *rir^»*> ufw 
and all agreed to throw him into the dark ^^ ** '^^f ™$*™£ 
depths of the well (And while they, were ©(ii^3i^ilO^^^Li*%^ 
doing this) We revealed to Joseph, "A time 

will come when you will recount this event to 
them whilst they would fail to understand (as 
to how you survived and reached this high 

(16-17) At mghtfall, Joseph's brothers ^ jff ftJB^tfl»iS#SjB* -tfj^ 
came to the** father weeping and said, "O ,ff,Z$^; , rZ , * 7^/7Zf^T7t f 
our father, we went to run a race leaving wyjUt^^cJlUj ^^^Sl^btjlIjUuiS 
Joseph behind to watch over our belongings. ®£hsjJo 

A wolf came in the meantime and devoured 
him. We know that no matter how truthful 
we might be you will not believe us." 

said, "It is your own mind which has made 
(such a terrible thing) seem so light to you. 
But I can do nothing, except to bear this with 
patience in the most appropriate manner. 

12 - Yusuf (Joseph) 

STY L-i-^s^- . u 

Allah will surely give me the strength to bear 
what you have described to me." 

(19) And it so happened that a caravan ,o ^m <yt *gj, £&£'$ \&% 1% £&J 
came to that place and one person was sent ^ , ^ , , ,, ,, (< , ^ t J , 
to fetch water from the well. He let down his ®ujU*U^Jf ^L» <Ul*jft4j-li ^ 

bucket but instead of water he found a boy 
in the well and exclaimed, "What good news! 
There is a boy.*' They decided to use Joseph 
as merchandise and so hid him away from 
the sight of others lest anyone should claim 
him. But Allah knew what they were doing. 

(20) They sold him in the Egyptian %Q^fc&^r^M&&&%% 
market for a paltry price of a few coins since 

, they were not much interested in him, 

(21) The man who bought Joseph said w ~ ^ ^*V&ti&'*3&iS$ 3ft 
to his wife, "Treat him with respect. He may "*t4* *•,. \p **<• «£< -fp™« 
bring us profit or we may adopt him as a u?j3i 4 ^W «*■* ^^ Wj ^ jl ^ 
son." Thus We setded Joseph in the land of «gj ^ # £jt£ &K ^4 W JrfjB i* CK£ 
Egypt and provided him with opportunities ' o'lUid^ j-EMlSSt 
to learn how to read into the meanings of " 

things. Allah has every power to carry out 
His plans although most people do not 
know this. 

(22) When Joseph attained maturity he e Q^\^^^f£&^l&V$&. 
was endowed with the capability of judging 

things justly and with knowledge. This was 
because he had led a very balanced and 
righteous life; thus We reward the righteous 

(23) And the woman in whose house he ^jg , ^ ^ *jS <£ tHi 8 5 $ «SG 
lived contrived various plans to entice him. „/*+,& u <\" *&> t.'ti""' 
One day she shut the doors and said, "Come rtk ^ H W* tr*t # <>\ ^ it~ Jd J . c^ 
along, dear one." Joseph replied, "Allah e^jJilSl! 
forbidl He has raised me to a high rank 

through purity of character and you want to 
drag me down. If I submit to your desires, it 
will be %ubn and it is Allah's law that the 
qttimeermevet prosper." 

(24) And indeed she desired him and he ^^W<^ J ^ffi* H && 
would also have desired her, had he not kept y \ .„ y y , &Jfr**\*fV\\i*' 
Allah's directives before him. He refrained ew&*Wlb a Uu**! *«-Mj«-"4* 
from all evil and all deeds of abomination; 

thus he proved that he was one of Our 

12 -Yusuf (Joseph) C^lT ■— *-i# %>jr~ 

_ \y 

sincere devotees. 

one rushing : 

intention o£ getting i 

the intention of thwarting his escape. In this tf $J& ^ £$ £ $ffi & flgsSJtf Z>& 

strueele she rent his shkt from the back. At • s*s » <.""". i'* * sii*)!: /m m^KiM 

the door they encountered the woman's & ** ^ & & » ***** u * w! ^ 

husband. The woman immediately t^ ^j c-jjJj ^t)*^ ^fcj* U© ui^Ui^l 

fabricated a story and said to her husband, ©(joj^ll 

iC What should be the recompense of one 

who had evil intentions towards your wife - 
^K prison or some more severe punishment?" 
^* Joseph said to her husband, "She is 

telling a lie. It was she who tried to entice 

me." Her husband found it difficult to judge 

the matter. At that time a member of his 

wife's family suggested a test on the 

following lines, "If his shirt is rent in front 

she speaks the truth and he is a liar. On the 

other hand, if his shirt is rent from the back, 

she lies and he speaks the truth " 

(28) When the woman's husband saw &$&>&stu§ffi&&$i&\$$ 
Joseph's shirt torn in the back, he said to his ^^^ Lr^u?<y;u«^U^<w**? j w* 

wife, "This is not unusual. This is how you ®*i/8* 

women folk behave! Your guile is very deep 
and dangerous " 

(29) Then he turned towards Joseph and , *j-g, - ^ _-,, ^ ^ j^ ££ < 
said, "Pass this over." Then turning to his ^ V*SW WWl** 1 * 1 J ^u-^iuwjj 
wife, he said, '"You are guilty* Ask Joseph to ®US9*' 
pardon you for your crime." 

(30) When the news of this event spread ^ t *< , s w? 9 ^* , •?. &s*\ ^ *\\ t 2^>. a\& 
jn the town, some of the women said, "The ^ * * ^ ^ V7 ,"T * r /J^ ^ Vr-X^ 
wife of Aziz (Governor) tried to seduce her ©t^Up^^U^^I^^^^ 
slave. She had fallen madly in love with him. 
But the method she adopted for the 
achievement of her purpose was faulty." 

(31) When Aziz's wife heard their ^fe^^^t^j^ -£[$ 

malicious talk, she invited them and got a f ,, , . r /^ ^ 

banquet ready for them and gave each of «yb «1* £*«■ *•>! <*Jb3 WW £** gJ^'-s LP 

them aknife. Then she asked Joseph to come 1&&l^\ftZ&J&$'s$^^>t$$\ 
in. When they saw him they were dazed by . f'*rt> 3i 

his beauty, (The women tried their best to "* 

entice Joseph but were unsuccessful.) 

12 - Yusuf (Joseph) fjj^ft *-*-^>f \>jr" - ^ * 

Thereupon they wounded their hands (so 
that they might accuse Joseph of attacking 
them) although they knew fully well how 
pure and strong his character was. 

(32) (At this, the wife of Aziz) said, "See! * g ^ ^ .. ^3 *, gy, ^ 
This is the man about whom you tauntingly ^*, , ^T J 3? • > 

blamed me. Indeed I did try to seduce him, W$ UyJj t^^*l B>«l U J*ft^J c^j ^ni7 ..ili 
but he remained firm. Now (once again) if 


he does not do what I bid him, he shall most 
certainly be imprisoned and degraded/* 

(33) ^Thereafter he called upon his R^^ ^ .Jj^g 5ii ^-^1 S^^oi S* ^1 4^T(^4^I ^>50g 

and said, "O my Rabb\ Prison is more ^ H^-M w ;7*^"^^'^ 

desirable to me than (to comply with) what e u4^I^C^(wj4^'L^J^ 

these women invite me for - unless You help 

me and turn away their guile from me, I may 

get inclined towards them and (in such a 

situation) I would be one of those who do 

not remain conscious of right and wrong/' 

(34) Allah heard him and Joseph stood ** \*\ *> <L\\'i$\h<, i^fr' <*""<it*ii*'\*c*te 
steadfast; the women did not succeed in their " " ' * 
scheme. Allah hears and knows everything. 

(35) The matter came before the court t » t^ c-^-t iLWw*' j^ * ^<v^^i 
The judges witnessed the proof of Josephs ^ w ^ ^. ^^ ,, 4 w ^r ^^ 
innocence but nevertheless considered it 

expedient to imprison him for a while. 

(36) It so happened that two youths ^^fyffi\^$^^\&<p% 
came into the prison with Joseph. One day ' ^£TT^ w*W\>'\M<Z 
one of them said to Joseph, "I saw a dream ^jftWI J»U lj^ ti*b O^U* 3 "! Cp*j I d!>2lf J«j 
in which I thought I was pressing grapes to e£LJ$ & ^Bl^fejj&J 
make wine." The other youth said, "I dreamt " ' 

that I was carrying bread on my head and the 
birds were pecking at it" They said to 
Joseph, "Tell us what this means for we see 
that you are one of the mohsimen (men of 
excellent balanced character)." 

(37-40) Joseph said to them, "I shall tell ^&&$feffi%^%J$$&$ 
you the interpretation of your dreams (i r u JA ;^,^ X, 
before your food is brought to you, for this is ^*-> $H W**& -^ ^ «"> gJ 4-> <£♦*- **« w 
part of the knowledge which my Rate has $£&%$ g^Jf & oS^i^^U j&^\ 
imparted to me." (Joseph could see that the ^fo^^&^ffiffi^ 
youths were m a mood to listen to him \Zj? J>,, • #yls, u " ^^7 
attentively; he therefore, availed himself of i£*HJ«uj J5d ^ u* til >Si cfij uW ltj &£ *bl 
the opportunity to convey to them the t^| ^fll 4l jf S ^3 {,^^1 

12 - Yusuf (Joseph) TWj *-±~pi *J>j^ 

_ u 

message of Allah.) He said, "Let me tell you ^fS jS^fe^tlii^^ ^^^1 ^ d^» (^^i^ 

first that I have abandoned the religion of 
those who do not believe 
the life of the hereafter, 
course of my forbearers - Abraham, Isaac 
and Jacob; we do not associate anything with 
Allah. This is Allah's bounty to the progeny 
of Abraham and to humanity at large but 
most of the people do not accept this 
course. Let me explain the import of this by 
means of an example. There is a man who 
serves only one master and another who 
' serves many Tell me - which of the two has a 
L better life? Reflect on this and let me know 
'whether it is better to obey Allah's laws alone 
or to serve various deities* What you worship 
- besides Allah are mere names which you and 
your fathers have coined for which Allah has 
sent no sanction. Mind it! The right to 
exercise authority belongs only to Allah. He 
has enjoined that we should obey none but 
Him. This is the right deen but most people 
do not know this " ' 

(41) "Now listen to the interpretation of £lj, gg *g£ jg £j t?J£fT&1 tyW &&> 4^ 
your dreams: in my opinion the one who was ^ , ^^ / 4^ *, , f9] ^ *&U> %* *** * * * 
pressing grapes to make wine will be released & iS&* J*3 ] ^ IMj U* js^' LPta U^ 
and will serve his master with wine as before; ©ycitfJ 
as for the other, he will, I think, be crucified 
and birds shall peck at his head. I am 
convinced that the matters are so decreed," 

(42) Joseph said to die one whom he ^ ^ ^ ^^ g ^ g ^ jjg 
thought would be released, 'Remember me t„ *> » . t , i *- -p *,<?. * «*<u 
to your master" But Satan caused him to ©L^^^^^&^C^ 1 
forget Joseph's request to make mention of 
it to his master. So Joseph had to remain in 
the prison for some more years, 

(43-44) One night the king dreamt that ffi^fc^^^fc^^ffi 
there were seven fat kine which were being 

number of withered ones. He asked his 
nobles to tell him what his dream meant 
since they claimed to be able to interpret 

12 - Yusuf (Joseph) 


^T>* %>J-~ 

_ \Y 

dreams. They said that it was a hotchpotch 
of nightmares which they could not 

(45) This event caused the prisoner who 
had been released to remember Joseph's 
request. He said, "Let me go to the prison 
and I will let you know the interpretation of 
your dream/' 

(46) He went to the prison and said to 
Joseph, "O Joseph, you are a man of truth* 
Tell me the interpretation of this dream: 
Seven fat kine are being devoured by seven 

"lean ones and there are seven green ears of 
corn and seven withered ones. I shall convey 
this interpretation to the nobles of the king 
k They will thus know your worth." 

(47-49) Joseph said, '"You should sow 
seven years diligently and store up the corn 
which you reap in its ears except a portion 
which you need for consumption, After 
these seven years of plenty will come seven 
years of scarcity when you will consume 
what you have stored, keeping a portion of it 
in reserve for sowing purposes. Then after 
that shall come a year during which there will 
be plenty of rain and abundance of fruit 
which people will crush " 

(50) This man disclosed the 
interpretation of the dream to the king and, 
on his enquiry, told him whose 
interpretation it was. At this, the king said, 
"Get him out of prison and bring him to 
me" When the king's messenger came to 
Joseph with his message^ Joseph said, ' Tell 
your king that I am thankful to him for his 
graciousness but do not want to get out of 
the prison as a matter of mercy unless it is 
proved that I was not guilty. For this purpose 
a fresh inquiry should be made about the 
case of those women who had laid a snare 
for me and wounded their hands. Allah 
knows what the truth was but after a fresh 
enquiry has been made, everyone will know 

<£& &$ Gf >sf s« 3te e* 9 &5i os; 



& ift. ' '* *»« &> " y< &v '* '" * ** ".* '\st 


12-Yusuf (Joseph) X?*X ^~> *>j~ 

_ NY 

it. Then I will come out of prison ." 

(51) The king himself conducted the ^^^^^^g^^^ 
enquiry and asked the women concerned to £J ^ ^ ' ' „, _ T / , .„ f , 
teUhimmetruthaboutwhatreallyhappened 3*lu*»tf1^lfiM*ll» ^v*$J±\^ 
when they tried to entice Joseph. They »<3§^l^2!SfjSc£&jljGf 
replied, "God forbid! We have nothing to say 

against his character." Thereupon, the wife 
of Aziz said, "The truth has come to light It 
was I who tried to entice Joseph. Surely he is 
a man of upright character and truthful." 

(52) At this time Joseph said that he had $&&$& *fc jgl >&\£§YJQ ^i 
> asked for a fresh enquiry so that it should be v " , *&* 
'known to Aziz that he did notbetray his trust ®<$>ip* 
.behind his back. And surely Allah's (Law of 

>Mukafa?) does not let the evils of those who 
^ betray, ever succeed. 

(53) Continuing her statement, the wife *, .^ ^Jjglt E#$ J2& < | *&$&$$£ 
of Aziz said, "I do not absolve myself of " ** " ' 99 itf , i<t », 
blame. I confess my guilt. The baser ^assrjj*" 1 ^ 
elements in human beings incline them to 

evil. Only those people can be protected 
from this evil who keep in mind Allah's 
directives given as His rahma and most 
certainly my Rabb is the protector and 

(54) The king said, "Bring Joseph to me. ^ ^ £g gg ^ jjjgf - ^ ^ ^ 
I will attach him to my own person." Then - ' ~ • w •*(* [^'Wii 
when the king had talked to Joseph, he ©t^U^-W^ 
became better aware of his merits, and said, 

"From this day on, you shall be attached to 
me, occupying a high place of honour and 

(55) Joseph said to the king: "Trie ^J^&^$<*Tj£jfaWOB 
economy of Egypt is agricultural. I wish to 

be given charge of the administration of the 
resources of land- I know how to increase 
the produce as well as how to preserve it/* 

(56-57) Thus We bestowed on Joseph a ^J^^^^^^M^^^^ 
place of authority in the land so that he -'^ '' /, ,,, , &, 'SfVl' 

might exercise it as he deemed fit This is j^^Wj®C4^W^^^^^ 
Our rahma which We bestow on those who %>£0t IjSS )>£l 5*3 

lead the life of mohsimen. This is their 
recompense in this life. What the life of the 

12 - Yusuf (Joseph) X 334 T ^ ^ %>F~ - ^ Y 

hereafter offers to those who believe in, and 
adhere to, Allah's laws steadfasdy is better 
than this, 

(58) (After some time there was famine • **rt* << * ss **<***< *<s rfs •< s * 9 * u* t x> > 

in the land and people from far and near ®^^^^^^^S*^ 
came to the capital city to get grain.) Joseph's 
brothers also came and appeared before 
him, He recognized them forthwith while 
they did not recognize him (because it was 
beyond their imagination that the boy whom 
they had thrown into the well could acquire 
such an exalted position). 

(59-61) When Joseph had provided • ^/!U tt i * * *f? -f s ;^?i IK » \" * "*sr M> 
.them with what thiy wanted, he said to ^,*^^^^7^r^ 
them, '"When you come next, bring me your J? 5* ^ QpG JJ u^®tSiUt Ji^ ETJ 05^ 4* ' 3^ 
(half) brother from your fathers side. You <^3^BjJggf ^^KtjSSse^S^^ 
' have seen for yourself that I have given you 
provisions to the extent of your full 
requirement and that I am a very considerate 
host* If you do not bring him to me, you will 
not have any provisions from me nor shall 
you be allowed to approach me" They said, 
**We will solicit our father to allow him to 
come with us. This we will certainly do " 

(62) Joseph said to his servants, "Put rM^^^^LSiSLi \>U\^'$7 
back the money with which they have ' * JV*-»**-»*! »j y^^**r '*^LW 

purchased their provisions into their packs ®t^jii^WJfi*l JilSail ; 

in such a way that they may see it on return to 
their family This will further induce them to 
come again " 

their father, they narrated the whole story to ^ ^ ^ rr " i vf'r* *r&w* 

him and said, "O Our father! Provisions will ©uu^^Bjj JSEfcf 

be withheld from us unless you send our 

brother with us. Only if he comes with us 

will we get provisions to the extent of our 

requirements and we shall surely take care of 


(64) Thereupon, their father said, "Shall jjflvjjv^ f $j^n$&&.\&'S 
I entrust him to you expecting to get any ° ur-LP^nr-**-*!^ Ji^a^-A^'L^U* 
result other than what it was when I had ©u^Jpl^j)j*j um>j4»- 

entrusted his brother to you before? So let 
him remain in the care of Allah Who is 

12 - Yusuf Joseph) Ji3sT ^*~^ %>jr- • - ^ Y 

rahem to the highest degree." 

(65) When they opened their pack, they CGt6^ 
found to their surprise that the money with ' " * ^ ; JJ-^^U J*-a***u* ij*~ wj 
which they had purchased their provisions ulil Jairfj UiM j^j U^| ojj liti^ 5^ ^ 
had been returned to them. They exclaimed @ ^J ffi^li ^j£ S£i\*% 

to their father, '"What more could we hope *"" "" 

for? Here is our money returned to us as well 
as the provisions. If you do not allow our 
brother to accompany us just consider how 
much loss we will sustain. So allow him to 
accompany us* We will obtain provisions for 
> our family and will have an additional camel- 
" load of grain as our brother's share* What we 
t have brought now is a small quantity " 

(6S) The father said, "I agree with a -* r ,,«** i^*r* A ^ ^^ ±* A** <-r >{ *<*k 
h heavy heart to send him with you provided ^^^ 

r you give me assurance in the name of Allah ©u^w dfi^ U Jf <uJ JS^i^fej^ Byt wi ti^ &Q, u ! 
that you will bring him back to me except if 
you are surrounded by obstacles which you 
cannot remove " When they had given him 
their assurance, he said, c 'Allah is witness to 
what we have agreed upon." 

(67) When they were about to go, the ,•*< * .j* *^ ,• w „ x j* ** a c^ a^s 
fcther said to *em, "O my sons! Do not ^^}^ *** <A &U***,*' <& 
enter the city together by one gate but enter 
it severally by different gates. This thought 
has occurred to me out of concern for your 
safety. You should take further precautions 
yourselves according to divine guidance to 
meet any situation which might arise later. 
You should remember that trust should be 

placed only in Allah's laws," 

(68) So the brother; 'entered the city as &\&&$$frjJgfcpi&&tfL'J®; 
advised by their father. But what happened .^j,,,:^ *UsVSi '-* • 
thereafter showed that this precautionary W-TwJ^Ij W^MrtU^y^-^Jl^^U* 
measure suggested by their father on the ©uffiSlJtfSl^SSS^K 
basis of his knowledge and experience could 

not safeguard them fully. This precaution 
was as a result of Jacob's heartfelt desire (to 
protect them). Even this thought was based 
on the knowledge which Allah had imparted 
to him - but most of the people do not 

12 - Yusuf (Joseph) L^T ^—^j* %>p^ - ^ 

(69) When they appeared before Joseph, $$>tf f^g^, $&£&&•'>& 
he drew his brother to his side and said to ,Sr*jwv ''* 
him in secret, "I am indeed your own ®{jj^&ol«JLrP 
brother. Do not be distressed about what 

they have done." 

(70) When they were supplied with the ,%<&.* < ■» , ,. ^; ti ^^ , <„ ,,^. K1 v 
provisions which they required, some one w\j*W&J&^0**446f** W* 
placed a drinking cup in the pack of Joseph's ©^^jySlSjl EJJf t>5>* 
brother (12:89). When they departed, one of 

the officers of the state cried after them, "O 
you of the caravan, you are surely thieves." 

(71) They turned back and said, "What is s***z x <\< , ,l>i>fsi>i*te 
itthatis missing"? ©UJ^bU^I^b!^ 

(72) They said, 'The king's cup has been „ , y<, , - ,l , r, ,, v . rll *„,,,*, , ,* K 
lost and whoever restores it shall be given a ®-** J * b1 -»^ <■>* *** ^ J ^ ™* ^ ^ 
camel's load of grain," One of the officers 

said, "I pledge myself for it." 

we Sffi^SLt^S Orf«u«9^B,tt«WWl« 
know well that we do not come here to create 
fasadznd that we are not thieves " 

(74) They said, "If you are found to be 
liars, what shall be the penalty for it?" 

(75) They said, "The person in whose *< ^i \? ].<?t>s s?t i> • * -* * *> trr^ ^fr 
pack the cup is found shaU be given up to >& *^ *$* " ^ «J >>*J W $* * 
you, This is how we punish such criminals in 
our country" 

C76) The officers started to search thek WfauXm$tf&&&LXii 
sacks. When they came to the sack of *fjj * J 9 \, j ~ f ^ } ***^*&**T ^ 
Joseph's brother, the cup was found therein, u' ji>4Up ^^bI»1 J^y y 6 £* ^^^oJ^lLl, 
Joseph's brothers conspired against qJ^^&^^J^ 
Benjamin but the conspiracy turned out to 
be in favour of both Joseph and Benjamin, 
for Joseph had wanted to detain his brother, 
but could not do so under the law of the 
land. In this way, Joseph's desire was fulfilled 
without, in any way> compromising his high 
position. We do raise to high degrees (of 
wisdom) whoever We please - but above 
everyone who is endowed with knowledge, 
thereisOneWhoisaJl-knowin & §dL&3&*£&&$W &&&£&$% 

(77) The brothers said, "If Benjamin t, ,*,, >iy m&& 2i ,«r *k B ,*r y *> a, k 
has committed this crime it is no wonder. W-**' *»& ^* J--**l <> j# \*H^i ^ 


12-Yusuf 0oseph) T337J *~ i ~^t %>> U 

Earlier his brother had committed a similar 
crime." This hit Joseph hard but he kept his 
feelings hidden, for the time to disclose the 
true story had not yet come. He said, "Allah 
alone knows what the truth is but I can only 
say this: If what you say is true it suggests 
that you do not belong to a respectable 

(78) They said, "O Aziz, do not detain 
Benj amin. He has a very aged father who will t 
not be able to bear it Take one of us in his ®£i~^\&^j>Z\ 
stead. We have made this request because we 

see in you a generous person." 

(79) He said, "Allah forbid that je |S||^E£t^5^3l^taM 

should take into custody someone else than ' * ' 

■«B BiiT 3 j#(3f Ct a Si $$ K&\ ijKs 

, him who is the culprit If we do this, We @UwA"J 
' would be acting unjusdy." 

(80) When they lost hope that Joseph « fttjfljj^fji ^ £& ^ E3£l| \ft 
would agree to them, they went aside to ~ f?Z>, f£ , , , ,/7i^J?\ *T 
counsel amongst themselves. The eldest of Qjc&j* U u^ (j£j ^lil (j£ byy» Jj2* J^l ^jJyl 

them said, ''You know that your father had ^ Sil^gjT^^O^t J^ U^r^ll# n ti52 
taken an assurance from you with Allah as " , 3 ^]^^ •*• 

witness- You also know what you had done e Wb« 1, Jb*-i*J 

in Joseph's case. At least I will not leave this 
land, under any circumstances, until my 
father gives me permission to do so or Allah 
gives some other decision for me. He is the 
best of those who give decisions/ 1 

(81) Return to your father and say to ^ J^K^ffilSlSfitf*atJ&3' 
him, "O our father, your son has committed te J - U ^r - ^ W" t -^' <-^vv j^^jj^ii^j, 

theft. We bear witness to no more than what ©Ua^ sSJ EjUj «i t 

had become known to us. (Certainly we had 

taken responsibility for his protection and 

security for things he would do in our 

presence but) We could not protect him 

against what he did secredy." 

(82) "Inquire for yonrsetf in the city gg ^ fljj r£ } jjg ^ g-^j, ^ -,, 
where we had been and also of the caravan ** h#*-n»pi4.'-wj%«w^i "V- w- J 
with which we came. You will know that we ©UJ**^-» 
are telling the truth." 

(83) Jacob said, "No I feel that your tf&JZ^yZW^j$££#$ 
own mind has concocted a story (good ^, ^7 r^ TjU 
enough) for you. Still I will bear it patiently. It ©.JtSLXJjJf j* ty.*&£j>£ i£yy 

12 -Yusuf (Joseph) ^33sJ ^^pt %>j~< - ^ * 

may be that Allah brings back to me all of 
them. He alone is all-knowing and all-wise." 

(84) He turned away from them and ^|^^^|J^ J£ ^(JSg^g; 
said,"OmydearsonJoseph"Hewasfullof ^^ " " " # , &„,, 
suppressed sorrow and his eyes had turned ®*i&*P 
bleak with grief. 

(85) His sons said, "By Allah, it seera £,££$[&>££ Jg$$&B$tfi 
that you will not stop remembering Joseph 
till you are consumed or till you die." 9( « 

(86-87) The father repUed "I say $£ ft fr £% &$ §ft $ g^fy $ 
nothing to you. I am only bewailing unto , Jȣ ; *^'J3^^-T< 

* Allah my great distress and sorrow and I ^^^tek^M^*^ 3 ^*^®^*^ 
know from Him what you do not know. O Qu^\l$\%J!i\p£&3%$^&\p£ 

, my sons! Go and search for Joseph and his 

' brother and do not despair of Allah's rahma - 

. none but the kafireen do that." 

(88) They went to Egypt again and ^^(Q^^^ft^^ ^(Jg 
appeared before Joseph and said, "O Azis, ~* «'^tfirt .* s '?fi^': 

distress has fallen upon our family and d^^'oi ^O^jU^'U^^^U^ 


meagre is the money which we have been ©^ 

able to bring* Tkke this amount and out of 
pity for us give us provisions in full measure 
and be bountiful to us. Allah, no doubt, 
rewards the bountiful " 

(89) Now the time had come to disclose «^ jgf J^f; JA&32 %$& # OS ' 
the truth. Joseph said to them, "Do you 
remember what you did to Joseph and his 
brother out of sheer ignorance (of right and 

(90) Thereupon the brothers looked at <v ^ WtTSiJ £& Gf OS \1S3 cJ&3&i$i 
Joseph and recognising him, said, "Are you ^ ,, w „ *A'l x t\<> >-••* *<&\&>r\\ 
indeed Joseph?" He said, "I am Joseph and ©U^U1^^u^j^u*<*4 ^-^ 
this is my brother. Allah has indeed been 

gracious to us. This is how He rewards those 
who adhere to His laws and endure padendy 
the trials of life. He does not let the 
righteous suffer and go unrewarded." 

(91) Hearing this they said, "By Allah, «^%i$3L1&S$$$®& 
surely He has exalted you above us, We have 

certainly been in the wrong*" 

(92-93) He said, "Let no blame rest on %$ % J J3 %\ % *'j£\ $$■ Qfi 5 0^ 

you today. I pardon you and seek your *Bg^ cJfc fflfjij J?5S6lii c>#5AB5il®£ft*sill 
protection from Allah also. He is raheem to ~" * " ^ * ' t ,, •*{,**,? a . t *t, 

12 - Yusuf (Joseph) Lpfl ^*™^ V>jr~ - ^ Y 


the highest degree. Go back to your home 
and present my shirt to my father, (I know 
that he possesses so much insight that) he 
will recognise this shirt. And come back to 
me with all your family members." 

(94-95) When the caravan of Joseph's ,*>ma <,„ •* , ff>*i "**MK*» 1i 1" t'1> 
brothers departed (from Egypt), their father ol ^ Ljt "* ! ^ °* V^^J , , ^ J, 
who was at home exclaimed to those around ®^s^' ^^ $ ^i^S lj3S©>tyio^2 

him, "If you do not think that I am a dotard, 
I can tell you that I catch Joseph's scent." 
Those around him said, "By Allah you are 
suffering from your old delusions." 

(96) When the bearer of good tidings ^4^^ 'd&A " 1 £5 M» M' *fftfr 
.arrived and placed before Jacob the shirt of *>WIJU U*jjjl*^wJ*4-JLa^!^ytUij 
Joseph, he was convinced forthwith that ®Sfl2]j£^l^^f^*jSj 
Joseph was alive and possessed a high 

■ position. He said to those around him, "Did 
I not use to tell you that I have been given 
such knowledge from Allah that you do not 

(97) Thereupon his sons said, "O our 
fatherl We confess that we were wrong- 
doers. Kindly seek protection for us from 

(98) He said, "I shall presently ask for . b ^^$%>^>j&1&'$- 
protection from Allah - surely He is <**»>! jj»««j*«yi ti^Wj^-i jj-o« 
protector and raheem." 

(99-100) Thereafter, the entire family ;r>»|-. tfi •\'Ms .>#* rf, T( <'** \£rf"\"f< 

went to Egypt and met Joseph. He lodged *^!^^, ^ 

his parents with him and asked the others to ^%0^^^^&iiJ^i?$^^j^i&i$&\ 

dwell in Egypt in security. He raised his §^&^%&$ i C&&$ZCIik\& 

parents to the seat of state and according to 4 a * < >* , , ~\,«,rX" » -u "" * .- ' *f ' 1 

the etiquette of that country, they bowed ^U^^^^A>Vjt^U*U*>!il 

before him Joseph said, «0 my father, this is 2 $ *$£ Q J&f tJJ £l "0^1 Si ^S i&fiSl 

the interpretation of my previous dream. .. iif3| UlCjl 

Allah has made it come true and has been "' *" 
gracious to me when He took me out of 
prison and brought you here out of the 
desert after Satan had stirred up strife 
between me and my brothers. The fact is that 

my R*M accomplishes His plans in a very y& t &&$^&ffiljjQ&$3\$ti 

subde way. He is knowing and wise " p. , , >fi* ,^. y^ & „', +/,«* , <* K 1 ► •■, 

(101) (Feelings of gratitude towards ^^ ^WJI*34»«"I U?A***f 

12 ■ Yusuf (Joseph) ^34oJ ^-^Jd *^~ 

. U 

Allah welled up in Joseph's heart as he 
recalled previous events and he exclaimed 
spontaneously) fi O my Rabb\ You have 
bestowed upon me dominion and taught me 
the knowledge of the inner meanings of 
events (12:6)- O initiator of the universe! 
You are my protector in this world and the 
hereafter. Let my entire life be spent in 
obedience to Your laws and let me be 
counted amongst the salihem" 

» you through revelation, ©t^H^-^J Utf W\ J£ J UjeuJji^j^yT 
You were not present with the brothers of ©usj^ 

^Joseph when they colluded and devised their 
t plot against Joseph. Most people will not 
- believe in you no matter how ardently you 

desire that they should do so though you do 

not ask them for any return. It does not 

matter if they do not believe - this message is 

for all humanity. 

(105-107) Apart from this revelation y^ ***[*&' *>3g" . <fiy n £u ; _ A ■> s >4$s 
,1 ^ ■ ♦ u j a, Li?*-**J 4sl* tiiW <j£j j'j *s*j4— li g ftjl u* ti^Sj 

there are so many signs in heavens and earth ^ <^ ^ „ ^ , f ^v, „ _ 9 MC 

so full of meaning, yet they pass them by and WW ©utf j£* j»*j ^^>i I t^ Uj Gu*V 

do not take notice of them. Most of them i^^^l^^^ 

profess belief in Allah yet continue to ' ****? 

practice xfanfe. Do they feel certain that a 

chastisement from Allah will not encompass 

them or that the time of judgment will not 

come upon them suddenly while they do not 

perceive it? 

WMthemthatttaismy^ywhich ^l^fCU^j,! J||£f$^# 
is very clear and straight. My call is based on ' ' * ^ ,, 

firm conviction and reason - as well as that ©yj5j4JI(j*u1 Uj^'c^j 

of my followers. Allah is much above our 
setting up peers to Him. 

(109) They object to your being a rasool jg^l JiT6^l^^^^02lEj 
professing that a human being cannot be a , ?,*££',& <*„&< . ><?, i,.» - 

nww* Tell them that the raW before you .^u^U^^^uS^'i^^U^ 1 ^!^ 
were also human beings living in cities e£$$ffi k $\ !-£$%■ j&$$$i 

amongst their people. Those who do not 
believe that wrong actions bring about 
chastisement, have they not travelled in the 

12 - Yusuf <J°seph) ^341 J *-*-*> t>>~ - ^ ^ 

land and seen what was the end of those 
who went before them? And certainly the 
abode of the hereafter is better for those 
who spend their lives according to the divine 
laws - if only they would reflect! 

(110) (These historical testimonies show ^^ g g#«ft gfcj $$ jg£| |£| J£ 
that the decision between right and wrong ^ '„, . ^k^^a-j.,^ *^jgl 
does not take place so quickly -all the earlier ©cW^'^'t^^^^ >*(^tr 
nm//had to struggle hard for a long time.) 

Till at last, they lost all hope and people 
thought that all their threats of chastisement 
were false; at that time Our succour came: 
the rusul and their followers were rescued, 
while the wrong-doers suffered and Our 
punishment can never be averted from 
people who are lost in sin. 

(111) Surely in their annals there are g^ ,g £ ujffi ^ ^J^ & u8 $ 
lessons for people of understanding. This "^ ^ _ ^ ,^ ,„ t < tf ^ ,**, , £5 , 
revelation is not a fabrication but validates *& J* Js*"j 4»» UW ^ ^*£^ ^ 
that which was revealed before and an ©ufoSL^C^jScSJ-iS 
explanation of all things as well as guidance 

and rabma for those who believe in it. 

13 - Ar-Ra'd (Thunder) £34^ j^\ ^_ _ ^ r 

Surah 13: Ar-Ra'd * ** i » „>, > , . 

(Thunder) *»J»WJ»Art 

R.i2^ h,the ^"' ,hcH ' ztewandthe ^^^^CtffSjfcN^^^I 

These are the verses of the Book based °<j&3 $uM '$£$& 
upon truth which has been revealed to you 
but most of the people do not believe. 

(2) Allah is He who has raised the ^ <fc way<*« „ ,< i>^^„, \*< 
heavenly spheres aloft without any visible i^ 1 ^^'^ W^^^*^jt5^4>l 
pillars and He has control over the entire "J% 3jy y J& J^| &$ 3 'jSfe J2&3% 

j universe. He has subjected the sun and the e^ife J& jJ83«w!J iW 

moon to function for an appointed period '" '" ^^ 

. (31:29). He regulates affairs and has given 
f clear signs so that you may believe in His 
t Law of Mukafat. 

(3) It is He who has stretched out the B * >'u**1' * ys\"* '\'*' <*G\<?> > \>»s 
earth and set thereon firm mountains and **&> ,4v^ 3 ?,*t*r*' 
rivers to flow and has caused fruits to grow ^5& i ^f09<i$l^l^.wiS0^«3t!$ 
in pairs. The Sun and the Moon move in ©'*$j2 jj - ^ 
such a way that the night gradually covers the ' "* " 

day. In all these, there are signs for those who 
care to reflect. 

(4) On the earth there are neighbouring **5* *,# t"»f * » •i,* 1 ^ • , «« < - , >a in- 
fracts with gardens of grapes and corn and ^fjff? jtv 1 TV °^, „ ; 
palm trees, single or clustered. They are tT 5^? O-J^J ^^j fy Ji tyC* j£S £fe 
irrigated with the same water yet some of *>£ht$y$^&&'J®\&LA< 
them are more tasteful than others. In these ' ' ' ' * * 
also there are signs for those who care to 

(5) It is not strange that despite such * • / J< >&%\A*&\tf\<\s > f *\>* <>'"i >"<»>• 
clear signs of Allah's laws of creation and f^tf}',-^, ™^. v& 
development, people still wonder how they ^kl Q Jlfc^l t*lj,lj E ^^ )j>T 5$ iijjl 
will be brought to life again after they have @ £j j^ (J^ ^f^f ^Jjlfj 
been reduced to dust? These are the people 

who do not believe in the laws of their Rabh, 
they are so shackled by ignorance and 
conservation that they cannot see far. These 
people are and shall be the dwellers of hell. 

(6) It is due to their short sightedness , \>c > »<* ,<,, „•••*, **c m , ,u ,,•/ *#+, 
that, whereas We have given them respite to -HW U* «A* *j *U\ i> gyty dllj^j 

enable them to make amends, they challenge <3g u! JIhJ* Jf U$J &£ iJiZK 61 j'^Q 
you to hasten the chastisement justlike in the ©utLJt ' 'jj3 

tt - Ar-FU'd (Thunder) 


vXc^JI *>^~ . \r 

stories of earlier people before them. The 
law of respite notwithstanding, their 
inequity is a means of protection given by 
your Rabb but equally severe is the 
chastisement from Him which is sure to 

(7) Those people who do not accept the 
truth of the divine laws say, ff Why has a 
miraculous sign not been given to you by 
your Bjtbb?" (They do not understand that 
your mission is to make them aware about 
the divine laws) and warn them (about the 
consequences of their wrong-doings). 

k Moreover, your mission is for all nations and 
' for all times (whereas a miraculous sign is 
confined to a particular period) ♦ 

(8) It has been stated that there is a 
period of respite between actions and thek 
results. This is evident from the following 
examples: There is an intervening period 
between the conception and birth of a child. 
Allah knows what is in the womb and what is 
increased or decreased therein, and which 
foetus will reach completion and which will 

(9) For all this Allah has laid down laws. 
He is the knower of the hidden and the 
manifest - the great and the exalted. 

(10) It Is the same to Him whether 
anyone conceals his intention or speaks out 
his mind, whether anyone is hidden in the 
darkness of the night or goes about freely in 
the day. 

(11) Allah's Law of Mukafat 
encompasses human beings from all sides 
and brings all their actions to their 
conclusion (82:10-12), (And since a nation 
comprises people, the same law is applicable 
there also, it should therefore be 
remembered that) Allah does not alter the 
condition of a people until they bring about 
a change in their inner selves (8:53) and this 
change obviously takes place in accordance 


>i^iif»fti„/«r^'<i|^ '<Timi 

13 - Ar-Ra'd (Thundet) 

jls^JJ \y^ _ ^r 

with their intentions, desires and action. The 
Law of Mukafat is so strict that when 
chastisement comes, none can avert it nor 
can people have any protector besides Allah. 

(12) This law contains the possibility of 
both hope and fear, just as lightning is 
frightening but brings with it rain-bearing 
clouds also. 

(13) The thunder of clouds and all other 
forces of nature are busy in hamd and 
accomplishing Allah's plan (24:41). Only 
those are struck by lightning who do not take 
precaution according to Allah's laws. Yet 
these people wrangle about Allah's powers 
out of sheer obstinacy although He is 
mighty in His prowess. 

(14) Those who wish that their efforts 
should bring about constructive results turn 
to Allah's laws whilst those who call upon 
forces other than Allah do not even receive a 
response from them. The latter may be 
likened to a person who, in his thirst, 
stretches out his hand towards water hoping 
that it will reach his mouth but this cannot 
happen. Only efforts which ate made in 
accordance with Allah's laws bring about 
good results. Mere supplications to forces 
othet than Allah are rendered waste. 

(15) All that there is in the universe 
submits to Allah's laws (3:82). Things 
belonging to the physical universe submit to 
these laws through an instinctive urge 
without any external coercion (41:11). 
Human beings also obey physical laws: they 
have no choice in this. For instance, a man 
may walk in any direction at his will but he 
cannot change the direction of his shadow. 
So far as divine values are concerned, it is 
open to them to obey or reject them. Those 
who reject them are eventually forced by 
necessity to comply with them. 

(16) These are the people who believe in 
Allah's laws but only as far as they relate to 


.SsCSi &&^Z*%& 3 *& Jtfi g% 


13 -Ar-Ra'd (Thunder) ^5^ J^j ^ . \ V 

the physical sphere. When you ask them who Arfll *T§>*?ik MA -"^lofsv *„ )>•* 
control, the universe, they wnl say that it is ^™H^« W ^**«<* 
Allah (29:61-63). Then ask them, 'Why do #ot <&l i> U# j&l #3 «tf !j3£ &£ 
you, then, look up to forces other than Allah e $$\ $*$& ?£ 

which cannot harm or benefit even J " * 

themselves?" Say then, "Are the blind and 
the seeing alike, or is darkness the same as 
light (11:24, 35:19)? Can those whom you 
have setup as peers to Allah create anything 
similar to what Allah has created, leading you 
to think that they too could create as Allah 
<^p does?" Allah is the creator of everything. He 
is the only One possessing all powers (21 :21- 

(17) (Some may argue that if Allah has T 'li *\T [< \* '< V *f "tr" Jr- T^u • •.•* 
k created everything, why is it that there is evil °^ O** bjV*i *& I cJU *U *U!I u* J>t 
► along with good. The conflict between evil *& if tk 1&&J&\ $ <C£ &J& [J^ ^ g Ijg 
and good is necessary for the evolution of £jj| ($ *^ClB # &l ijfi ^jf ^ ffi 
the universe. This may be understood by ,, lf , .^^^^^r^jt 
means of the following examples.) Allah ^ Uff^l^AWu-UI^UUlj 2U>k-A>*9 
sends down rain from the heavens and this ©£)I5u5|2i!mji§) 

causes streams to flow and the deluge which 
follows sweeps away all the dirt in the soil 
(leaving clear soil behind). Similarly, when 
metals are used for making ornaments or 
other articles of use, they are purified by 
being put into the fire which separates the 
impurities (and the pure remains). As a result 
of the conflict between truth and falsehood 
the negative forces pass away like scum but 
that which is beneficial for humanity 
endures. This is how Allah explains His laws 
by means of analogies (13:39. 21:18, 42:24). 

(18) It is thus clear that those who *f<Mri5<''S-Vr ! "Ji > -tH^'i 'Mi 
hearken to their Rabb shall have all that is w '^ *° *^> <W'j &~> l ^J i*W ^g$| 
beneficial and those who do not shall, in the &j3^ k bffi$&^&V9$\ffi$ 
end, face a strict reckoning although they WIS J^SSJ U>lfrUlll 
may be prepared to offer in ransom all that ^ ^ <**Mb*3 yu*p 
there is on earth and the like of it added 
thereto. Hell, which is a wretched place to 
dwell in, shall be their abode. 

(19) Reflect on this: Is he who believes **, ■ , , K „ >'?t<" u ,< , , ,*, > 9fWj , „„, ,„ 
in the truth of what has been sent down by ^ ^*&&\^&^WW&ih*\ 

13 - At-Ra'd (Thuadet) GS J^JI l>jr~> - ^ * 

your Rabbin the same position as one who is 
blind? It is only persons of insight who can 
appreciate this difference. 

(20) Those who (believe) fulfil their ^Sj) ^O^^Jil 0^ i J 5^ ^j5) 
pledge to Allah and do not breach their °0^'U*^3j^i^u^^l 


(21) They unify the separate segments 3*$, s*i*'s *\ '*$ *<- n, "iT* • ,* * ** .V 
of humanity into a single brotherhood as ^ 7T ^^ J 
Allah has asked them to do (2:27). They are ^W^^U^^J 
apprehensive of their JLtf££ that if they do 

not do this, they will face a strict reckoning 

(22) They struggle hard to accomplish r £ x% imu c Uy , *[«• > -• , ^yT<Ji t *** ** -V 
the task assigned to Lm by thek IUH 'and «• ^ SiUl '^^ *« » ^ ^ <^ lj 

.remain steadfast For this purpose they -** ^j' ^ri 1 £^**u (jJ*JJy3 ^ri-^J *j^j*&* Uj 
establish the Ni^am-us-Sala and keep © Ijiltflifr 

available for the needy, openly or secredy, the 
means of subsistence which Allah has 
bestowed on them, They repel evil by doing 
good (11:114,28:54). 

(23) For them awaits the recompense of * \s*<s * TW * ^t^ .//f^^ »^ ?i* 
a final, happy abode - ever green gardens " ^* V „ r^ . , ^^ 
which they shall enter along with the & ^Lp^j^^i^^^^^h^ii^ 
righteous from amongst their parents, 

spouses and offspring, and malaika shall 
meet them from all sides (41 :30) sayings 

(24) "Peace be upon you, for you have *Mffi'j&^Q$&*£ . 

endured all trials with steadfastness," How " " * *"^ 

excellent is the final abode of these people? 

(25) As for those who breach their 
covenant with Allah, and split humanity into ^ „ ^ * ^ „ 
factions though Allah had asked them to join j*&3 ^*UI j& ttt-lj' v9j 3 1 g ujJ^j L>*irf W ! ^ 
them together (2:27, 13:21) and create fasad 
(disorder, chaos) in the land they shall be 
deprived of all blessings and shall have a 

miserable abode. 

(26) Keep in mind that Allah has ft^^^^&^j^saf 
provided means of sustenance to all " "^ * * J v*&* ~<^<^r 
humanity but these are acquired in e , 
proportion to one's own efforts- This 
doubdessly happens in accordance with 
physical laws and they rejoice in the Jife of 
this physical world (but life is not confined to 
the physical world alone). In fact, this life as 



13-Ar-Ra'd(Thundet) f^JT Ju^l S^ _ \y 

compared to the life of the hereafter, is a 
mere trifle of passing comfort (provisions 
should therefore be distributed in such a way 
that all get according to their need - 16:53, 

(27) Those who do not believe, n, tf| ,* k c •sS'L'f "Mft14Kf-v1i 'i*> 
repeatedlyaskwhyAllahhasnotsentdowna * uIt> fe ^ V ^ ^ ^ W (^ JAj 
miracle to the R^oo/. Tell them that Allah has ©vBf &$\ &$£$!(%& &£ 

bestowed freedom of will upon human 
beings and it is not His plan that they shall be 
compelled to believe (25:73). This is why a 

^ miracle has not been sent to the RasooL 

'Whosoever follows the right path, reaches 

„ the right destination. 

f can 

(28-29) Those who believe and wish to sr« 1 1 r a< . i , y , w> c -^ ,^\ „ <t< 
e a heart free of worry, tell them that this ^f^M^ Wj^(*tojW(^t 
only be achieved by keeping Allah's laws ^(1^^&^^\\^j&Q^®4,0 

constantly in mind. Those who believe in 

Allah in such a manner and act righteously, 

shall have blessings of all kinds and shall live 

a most beautiful and balanced life (3:13). 

(30)O Rasool, We have sent you to your * XTf^'fT'l* * - *f *<^<iffc 'i'f>f'n Un- 
people as similar nww/were sent to peoples -•*** WL**' ^U*«ii-a»^.l$dU^fdllJJ 

before them. You communicate to them the 1 & 2 # V^> utf&j i£ «2flH&jf 5$ 
revelations We have delivered to you but eJSAjfii^^Mr 

they still do not believe in Rahman who has **tMA^v*Dj» <^ ji^j 

revealed to you this Book (55:1-2). Say to 
them, "He alone is my Rabb, there is no 
authority other than Him. I place my trust in 
Him fully and turn to Him for guidance." 

(31) Some people think that if the -tw <kj, * V *f 'if" ?t *'-' pM **/• 
demand made by unbelievers for a miracle is V* . ^ ' ' ^ ^ °^ ^ ° ^ 

fulfilled, it might be good since it might '&$ti&\(l$J^^^&$ k $\ 
cause them to believe. This is not the case. ^Jjy \$Q$ ffi £ ^ j^, ^jfc, 
Hven if there was a Quran whereby tf|i i r ^^ t„ , „ * *V*< >\* «*' \' \*>" 
mountains could be set in motion, the earth ^ ^ °* 3 W J^^b u* W» CK j] -Ujb ^ 
traversed in a moment, and the dead made to ©aljjjl 1 '■[£ <] ill 

speak - these people would still not believe. 
Allah possesses all powers to work wonders 
but this is not His way. Had it been His plan 
He would have guided all persons aright. 
Therefore, let not the believers feel 
frustrated that a miracle is not shown to the 

13 -Ar-Ra'd (Thunder) T*«3 <M^ft %>Jr~ - ^ 

unbelievers. The unbelievers will continue to 
oppose you until they engage in war with you 
which will be in the vicinity of their homes. 
Then, they will be defeated and thus Allah's 
programme will be accomplished; most 
certainly Allah never fails to fulfil His 
promises (6:7,6:25, 15:1445, 17:90-93). 

(32) All this will happen imperceptibly, -g |£ Jf g jj ^ ^5 & ^j g^l *2j 
During this period you will be mocked at as " " ^ " y ^ ^ ^ f£ ^ 

were the raWbefore you. Those people, too 3 e V^& U& uOj J J* J*±l 

were given a long respite and it was only 
afterwards that they were seized and 
' overtaken by a severe chastisement, 

(33-34) OMM them, "Do you $$&&#i?l$fc,d& i f$$fi&i 
setup peers toAllahWho is so powerful that -<UWi<^^-^ 

He keeps a watch over every person to see g^f^^^'^J^'^^^W^^-* 1 ***** 
: what he does?" Say to them, "Identify those £fi ^j| ^ IjiiJiKB I^S^J 23 * 
whom you set up as peers to Allah and then r^ s ,i „ i^r i ^ i<^ ^1 k • <? p* J ! i 1 1 ** 
mark what it is that Allah misses which they - ^ -^ /, ■ vl ,Viw "< 7 ^ *%v 
point out to Him " The fact is, that these are ®Qf$&$(&ji£\*3* tj*! l&M AS 

all false contrivances of the unbelievers 
which seern fair to them and which have held 
them back from the right path. Those who 
choose to go astray - none can put them on 
the right path. For these people there shall be 
chastisement in this world to be followed by 
greater chastisement in the next. No one 
would be in a position to save them from the 
grip of Allah. 

(35) Those who follow the right path W'j& } &vt&'-S$>te$&& 
will hzvztanna as their abode, the likeness of xj ^ ^, 9 ^ ~% _ ^ _ # T r +& * - 
which is that of a garien wherein flow 4$l&# J&S«2$J^'&5wK 
streams and wherein are fruits perennial and 

shades perpetual. This is what awaits the 
muttaqeen but what awaits the kafirem is fire 

(36) Those to whom We have given this ^> <ft • > ^< t •» it t> • ^ *y 'ifti ? ?\£\ ** -V 
book rejoice in what is revealed to you ^ y ,^^ •*,<,<,, &* *i>u *>*'*$i*' 
(10:58) but there are others who are ^i^4^J^Wu'^ 

displeased by some of the commandments eoU^JI^jf 

sent by Allah. Tell them, '"Whether you like 
them or not, I am commanded only to obey 
Allah's laws and do not associate anything 

13 - Ar-Ra'd (Thunder) 


Jls^JI %j>jr- - ^V 

with Him. To Him I call you and to Him I 
would also turn*" 

(37) Thus We have sent to you a code of 
life in the Arabic language. If after such 
divine guidance has come to you, you follow 
the desires of those unbelievers, you shall 
have no friend or any protector besides 

(38) Regarding the objection as to why a 
human being has been sent as a rasoof, tell 
them that previous rusul were also human 
beings and had spouses and offspring. 
Regarding the question as to why they are 
not seized immediately by the chastisement 
of which they have been warned, tell them 
that chastisement comes according to 
Allah's Law of Mukafat after the period of 
respite expires. 

(39) The basic law of evolution is that 
those species which acquire the capacity to 
survive remain whilst the rest are eliminated. 
This law, the source of which is with Allah, 
also applies to nations (13:17> 42:24). 

(40) As already stated (10:46), you, O >$\2&^^'£$£^$\J%&J% 
Rasoo/, might wonder whether the end of 
which your opponents are being warned will 
come about in your lifetime or whether you 
will spend your whole life in these struggles, 
The end will come according to Our Law of 
Mukafat Your responsibility is only to 
communicate the message with full 
confidence that they will be recompensed 
for their actions since it is Allah Who keeps a 
watch over what they do, 

(41) They also ask when the Ni^am-e- 
Rabubijya will be established in which the 
sources of production will be under the 
administrative control of the divine order 
instead of being in individual possession. 
Tell them that the process has already begun. 
Do they not see how the land of the owners 
is being gradually reduced? This is the decree 
of your Rabb which there is none to set aside 



t' Ti*""^^^ 

13 - Af-Ra'd (Thundet) 

X^X j^^y^- ^ 

and He is swift in reckoning (21:44). 

(42) like your opponents, in earlier ^£jfi^^l$^^3$# & 
times also, many made concerted efforts to ■ " " „, t ^ ft*"*). >A >£ 
defeat Allah's plans. Allah knows what eJd»J**&iJJMJ*tr>3 U^J> 
everyone is doing and your opponents will 
soon know what a wretched final abode is 
reserved for them. 

(43) Those who discredit Allah's laws g , j- ^ Jf ^ >%g £j %$<£$ $£ 
say that you have not been sent by Allah * * 4fi|li "" 'C^^I&C^ 

I since you do not bring about their ©^l*^JWerj>s#i 

chastisement. Say to them, "I do not wish to 
wrangle with you about the matter which will 
be decided according to Allah's laws and the 
decision will bear witness to the truth of my 
claim. Those who have knowledge of the 
book of Allah also testify to this " 

14 - Ibrahim (Abraham) T^lJ ^S*t*>* %>?"' " ^ 

Sutah 14: Ibrahim ^\ ^'$ ^^ 


(l)Mah,^toandR*&m*says: wiL^lJl^l^^EJI^^^fS'^ 

This is a book which We have sent down v * ^ ' ? » *\ » 'Z \* '* , », 

to you so that you may in accordance with w y^*»y^'M^<iJ-*£j 

His directives, bring mankind out of 

darkness into light towards the path 

designed by Him Who is the most powerful 

and deserving of all hamd$A:\). 

(2-3) Allah is He> order to accomplish &Q$Mfr'- u >$jfo^#,ty s $fr 
f* Whose programme the whole universe is ~ " ^ 

f? busy and, for 
^ is grievous ruin, 

Sir* this world to that of the hereafter and who 
^ prevent others from following the path of 
L> Allah, making the straight path crooked, 

have fallen into deep error, 

(4) We have not sent any rasool to any &l^^,5P<l*jStd^3l J^-Efcffc 

people who did not speak their language so *»*» ,)$!t%Z^.^ . , 

that he may explain Allah's message to them ^*tW J^H J*J ^ U* ii^*U>^ u* 

clearly. Thereafter, it was left to the people 

whether they accepted or rejected His 

message, Allah is mighty, wise. 

(5) According to this plan, We sent 1 ] ^\^^^^%i^^^ 
Moses with Our directive to bring forth his w> \TZ, m , v / . - „ 7* , if , , ^, j, j,. 
people from darkness into light and remind ®J&J& LP SWJ **U* 3 &1 ^l^i*J*ij 6 jW' : 
them of the "Days of Allah" when His laws 
prevailed. In this there are signs for those 
who confront trials steadfastly and are 
grateful for Allah's bounties- 

(6) And Moses said to his people, ^^^^^^XP^^^M^ 
"Recall the blessings bestowed upon you by * ^ * - ^ ^ ^ ^ ^ 
Allah when He rescued you from the grip of Ufc^"i»>*Wl UJ^JriJ yW **•" -•".*»•*! uA* 
the people of the Pharaoh who tortured you y^J@u#j9j-*&3 J ^$$4 
in many ways, the worst of which was that 
they degraded those respected members of 
the community who had courage and vitality 
and posed a danger to them, while elevating 
those who were devoid of such qualities. 

Your deliverance was a great favour to you ty% &j5#<$ j$£ j5i$jK i^jSSj {$> \\ j 
from your Rabb (2:49)." $*>' .*A i *'• »ttfrs^S ' 1 fc'S'fo'r?: S?\ 

(7-8) Moses continued, ^r our ft?** had " ^•^-"Vi w< 

14 - Ibrahim (Abraham) L^L± ^*t^ 1 ti?" - ^ ^ 

proclaimed that if you utilise the bounties 
given to you according to His laws He will 
surely increase them but if you do otherwise 
you will have to face a grievous 
chastisement- Mind this I If not only you 
alone but all of mankind go against Allah's 
laws, this will not do Him any harm for He is 
self-sufficient and worthy of hamdV 

(9) O Rasool! Ask your people if the *>*.%****&* v* 3 * 4 Jtf*€ > ^vliif^t^ 3 ff 
stones of those before them have not ' >Jf , fl ^ t * . ' 
reached them - the stories of the people of ^J^^^^jj^^ w^M^3*Ms£*tii£ 
Noah, Aad, Thamud and a number of others ^ ffi\$ ^L*tEj E^ifSS^OT^ i«gi( 
who followed them whose history is known " ' 3 ? A\f< wS> ? ^ r i- 
to none save Allah. Their rusul came to them ' v "^ '•* - ^* 
with clear directives from Allah but they did 
everything to silence them and said, **We 

^jb* refuse to believe in what you have brought 
with you. Indeed we entertain grave doubts 
about what you ask us to accept " 

(10) The rusul said, "Do you entertain rf*y, > ^ ynjj «g ^, tf .JV , ^g 
doubts about that AUah who initiated the ^^^^^ 

creation of the universe? He calls you in !^\^%\j^^^^\^%V^^^^j^ 
order to protect you from the consequences Ejjj} gift j£J £g (£ (gJLS £f & j^ H3s5 K J 
of your wrong-doings and gives you respite 
for a term so that you may have time to make 
amends." Their people said, "You are a mere 
human being like us. You want to hinder us 
from worshipping what our fathers 
worshipped. Show us some miracle if you 
are truthful in your claim " 

(11-12) Their raw/replied, "It is true that ^ £*- ^ i scV 41 * u <*<*& > 5 > i *'1 * * **1 *<K 
we are human beings like you but this does ^ *? ^?JT? £ f,^,, 
not mean that we cannot be rusuL Nabuwva is yi^ 3l(J"4-*J&G <i' «J i$ ^ ^U tJ*>^j tlr 9 
a favour from AUah which He bestows ^ j£^^EiJa&y3l J^^lJ^! 
according to His law of Mashiyya (Allah's V ^ i p»»»'JT'' "i* /- >«v u-f* k ^ »^ 
plan) on whoever He chooses. As regards ^ <-^ ***~> ] U U* ^^^ ^ b ^ ^ J 
your demand for bringing about a miracle, it ©(j*9^JI tjp jiyi 

is not impossible but, it is not Allah's plan to 
do so. We will face your opposition with 
complete trust in Allah. Why should we not 
do so when He has given us guidance in our 
affairs? We will bear whatever hardship you 
inflict upon us steadfasdy Those who place 

14 - Ibtahim (Abraham) fs53^[ _^*^j( V^J— - M 

their trust in Allah, trust Allah alone." 

(13-14) The opponents said to their a^W.^-^'^. \''W*H?'\^'tifi' 

W/'Eitherwewillconvertyoutoourfaith ^jt^f^^rfp^ 

or drive you out from our land." Thereupon ife^j©ca*P tfP^lj i$Ji JTjS k H* 

their lbM said to them, "Rest assured, We e^^J^Jt J#^^(^ Jt$ 

will certainly destroy these ^atimem and cause 

you to take their place. This will be the 

recompense for those who are apprehensive 

of the consequences of going against 

Allah's laws." 

(15-17) Despite all these arguments, frjfr&tf**,^ &&&&*& 

their opponents persisted in their stance. ^^^"^t v «^> "> , M J J ^^ J 

The rusul thereupon sought Allah's help with $ iltf «J.Wl 5§yJ ^s*s! *w ifi 4*5?2® jis^ £^ 

Ae Ksult that those who had S mbbo«Jy •t&y&i&MWK&<& 

w resisted Allah's laws were defeated. They had 
^to lead the life of jahannam - a life of 
^^humiliation and disgrace in which means of 

subsistence are available but hardly 

contribute to development. For drink, they 

are given boiling fetid water - sipping it little 

by little and yet hardly being able to swallow 

Death assails them from all sides but they do 

not die (44:49, 88:6-7). (This happens when 

sustenance is secured at the cost of freedom 

and self-respect.) 

This will be the chastisement in this 

world and the torment of the hereafter will 

be still more severe (20:74, 87:13). 

(18) This is not confined to a particular * «, f ^ J^j^j^ gJJVjd, J& ! 

people or period of history. The actions of 7 H*J*, | , , , Tf/i^Z *^ J^ lwcm* 

all those who go against Allah's laws are J^^^^^J^lK^^ijJsA^^^^S 

rendered waste like ashes which are blown ©JI*3l 

away by a strong wind on a stormy day. They 

shall not get anything good for their deeds 

because it shall be beyond their reach. This is 

the result of their going astray. 

(19-20) The system of the universe is a 

clear proof to show that Allah's plan is to 

produce positive results. Anything that does ®j!w^.t? <^S* t»j®^J^i <#*$ *$& 

not produce such results is eliminated and 

replaced by another capable of producing 

constructive results. O Rasootf Tell these 

people that it is not difficult for Allah to 


14 - Ibrahim (Abraham) JsmJ -^**t^' \>f" - ^ 

replace them with a different set of people if 
He so desires (4:133, 7:146, 9:39, 47:38). 

(21) This is the period of respite. When ^^^^^^i^^^^TZ 
the two forces confront each other and your ^ ^ ^ ^ " ^ » ^ 
opponents can perceive their destruction b^jjyb £t$^u*<tfMy!j*u*Uu**»^U«* 
approaching them rapidly, the weaker ones h^ ^Q^%j^0^^^^^ 
will say to their leaders, ( *We followed only 

you. Will you then not avert, at least to some 

degree, the chastisement of Allah?" They 

will reply, "If we could see anyway of escape 

we would also have shown it to you. We are 

^in the same bewilderment as you. It is the 

' same if we bear it patiendy or grow restive. 

.There is no escape (33:67, 34:32, 37:27-29, 


(22) When the time for the final doom ^ ^^ % ,, ^ # gf ^ $£ 
■arrives, Satan (the representative of ungodly ^ ' „«r^.fftpfc .«•"" 

systems) will say, "There was a promise from W I 2tJ t^*^ t^ j**^ 4 w 6 U J >•«**■« >^*jj 

Allah which has come ttue and the one from gf £ ^251 g#J JJJ$ % 5 ^ jg^lg J## 

me, which I have failed to make good. You , styiiX' * 'If »\\ itf*. ** , * W r" if" " i 

say that you followed me and therefore you & ^^ W ^ 01 <&~^1 Ui^^ 

arc not responsible rot what has happened ®j*yl vW-wUk^'ul <-** 

But I had no hold on you to make you follow 

me, I simply called you to follow a certain 

way and you accepted my call. Therefore do 

not blame me; you will have to blame 

yourselves* Now I cannot help you and you 

cannot help me. You moan and groan and I 

too do the same. You had set me up as a peer 

to Allah - this was your own doing. I had not 

asked you to do so. I disown this action of 

yours* Now, whoever did %ubn shall have to 

suffer for it." 

(23) As for those who had beHeved and (£ ^ ^ ^J ^JJ| $£ |£f $J && 
who did what was right, they shall enter ^ * V U ,,*>$>., -, *r y>. «> 1 1 ,i»fli 
gardens underwhich streams flow, and abide «*bl*&^ ^yaJiU* teAM*-*^ 
therein according to Allah's laws. In that 

paradise- like society it shall be the ardent 

desire of each person to do the maximum M , f _^ r -"^%'J*'&&!''\\ "'. 's{**A\ 
for the development of others. WW** jS» \fr KJf^OA +j* o^ jj\ 

(24-26) Reference has been made above *tjjj gjjj ^ 3 %$ t$M3 4 i^g cjB 
to two different groups - each with its own ^ JSje^g jjH u$J 0&3 & M*S» 
ideology - one tajyab (constructive), the ' * , - ,, >?>m^ ' *-'"fi>" 

14 - Ibrahim (Abraham) ^355^ ^*^W 1>J^ - ^ ^ 

other khabees (destructive). The former may 
be like a tree whose roots are firmly fixed 
into the earth and whose branches are rising 
heavenwards* It yields fruit in all seasons 
according to Allah's laws (13:35, 43:84), In 
this way, Allah explains abstract truths by 
means of concrete examples so that people 
may reflect. The latter may be likened to a 
tree whose roots are above the earth and it 
has no strength to stand upright 

(27) Those who follow the tayyab ^^ t^^Jt S^t ^ ^o^il J^L !i^f Si3l fiil ^^- 

ideology are established by Allah both in this y 3 t ^ ^ x ,^7%; ,' , v /J? 

world and in the hereafter. On the other MS^<1)%^^ 

hand, the efforts of those who follow the 
**&? khabees ideology go waste; 
^j^ Allah has decreed this in accordance 
^k? with His Lawof Mashiyya. 

PMC) Kcepiag d* ^law in view you t& % &tetf$M®(&Q$ L $i% 

should ponder over history. There were ^ ■ %T%7 l \*T* ^ 7C *?*»?*** 

nations on whom Allah had bestowed His (J* foi iSljjTJi ljWi®jt^)l ^*£ ^jt^ *jS& 

bounties but their leaders used these ^i\^2^^^^^ 

bounties against Allah's laws and thus led 

their caravan to a market where none was 

interested in their worthless merchandise - 

they dragged them to jahannam which was a 

wretched abode* They professed belief in 

Allah but set up peers to Him and thus led 

their people astray O Rasooll Tell these 

people, "Enjoy for a while; your ultimate 

destination will btjahannaff/* 

(31) On the other hand ask these people ltf ,* i*,, r^ ^,*v t \ n \\ i t*j \^\ *<* A / \<*\ *it 

who believe m the truth of Our laws, to &^^^^^^^^^Ui> 

establish the Ni^am-us-Sala and keep open 3t^^S9^S38ulJ^lI^ %$** 

for the use of all whatever means of 

subsistence We have bestowed on them, 

secretly or openly, before the day comes 

when no transaction shall take place nor 

shaU^yfriendshipbeof avail(2:254) £ ^ , ^ j^ ^ g£ ^ jy 

(32-34) In this way the Nt K am-e- ^ • **M,^-*v.*lS. £, ,*& 
Rabubgya shall be established in the human jfMt3d^dUJLAJj-*-j ^lajyo^l^^li 
world, the means for which have already 'giJSJSfe J&\!$'P$$^\%'P' i hj^ 
been provided by Allah in the outer universe. , ■• i.**"^ \* *& * <* ^ty^A'tyf "T^l *V\ ***'' 
He has created the heavens and the earth and u ^ B ^ Z. ?J^ -* W ' j6jl « 9,J , v*"J»i J**J 

14 - Ibrahim (Abraham) J^J ^**J*' \>jr" ' ^ 

poured tain from the skies whereby grow 

fruits for your subsistence- He has subjected 

to you the ships which sail in the seas 

according to His laws and also the rivers. 

Also subjected to you arc the sun and the 

moon which move in their constant courses 

as well as the day and the night. He has 

provided you with all that was necessary for 

your development. In short, Allah's bounties 

are so numerous that it is not possible to 

count them. 
A ^ But those who do not follow Allah's laws 
^^hide these bounties from others and also 
s&fa. seize what others have. 

(35-41) To check oppressive forces from tiffiy^^ZQ\&&$ #%$$$£ 

exploiting others, it was necessary to f „„ * .'Mf«h TS 

^establish the Nt&m+&iMto* This was <*» u*UI & \j£ cAUl ^ *jM*#3W 0*a 
founded by Abraham with its centre at 2ifee^5$£ dJSS QlJi &% '& *S #J 
' Makkah. Wmle Mflg its foundation ^&2£$ t &&gfi i $£&&% 
Abraham prayed, "O Sustainer of all ^, TfT^^^^^A^X^^^ 
creation! Make this house a sanctuary for the *&l&j*Gks& <jM w3 8^» U*?u &WJ' WW 
oppressed people of the world (2:126) and ^^^&^$\%®Q%Z$^\& 

Ml? £E* whliTel Ai^fe^^^ 

obstructions in Your way. These forces have ^3 ^ 61 ^O^Ij (Jrf^i j*P J 6 i S-*J <W 

led many people astray Those who follow ^ ^ s^f ^ §^£1!^ ^1 ^joJ*i* . 

my way belong to me. As for those who do t ' / ^ ^ ^ ^ . •' ,. , * ( ^ J* # ] 

not, their matter rests with you - to decide °vW^^ Ui^ dJJWi 4^' WjO*L« 

whether to protect them or not (11:15). O 

Our Sustainer! I have setded some of my 

offspring in a barren valley where nothing 

grows, next to Your House, so that they may 

establish the Niqam-us-Sala* Make the hearts 

of people incline towards them and provide 

them with means of sustenance so that their 

efforts may bear fruit. O Our Rabbi You 

know what we hide and what we disclose; 

not only that but, You know everything in 

the heaven and the earth, Hamdis due to that 

Allah who has granted me in this old age 

Ishmael and Isaac, I am certain that my Rabb 

will hearken to my petition. Give me and my 

progeny the capacity to preserve and 

14 - Ibrahim (Abraham) C*!lJ ^^J*' t>J— - ^ ** 

strengthen the Ni^zm-us-Sala. O our Rabbi 
Grant me this petition of mine. O our Rabbi 
Grant protection to me and my forebears 
(such as those who believe in you) and the 
momimen on the day of reckoning (9:114, 

(42-43) With such desires and prayers **\ »"*<'ptf| j-^'iiU *r>*v* &M <u £"*£& 
Abraham had founded the Ni K am-us-Saia ^Z*,^ 
which you, O Rasool, have been raised to ^Io355J^j£jU^i^ 
continue. You should not think that Allah is te'gj J$Sit ll3i 

unheeding of what your opponents do* He is 
only giving them respite till the day of 
confrontation on which their eyes will stare 
fixedly, their necks will be outstretched and 
their heads will be erect. Their sight will not 
return to them and there would be a void in 
<t^? their hearts. 

(44-46) O Rasoo/fWzm your opponents ft, t **« ** A ,,,§* , ^ , s > ^^ ^ ,«> 
of the day when such a chastisement shall ^^J^ r*^lf^ 'X * 
overtake them and these wicked people will ^jWjJJl ^lM fl^J $3?$ C^ a ^rij» (j^t j! Ujl-t 
say, "O Our Rabb&ve us yet a Ktde respite so *JjJ ^ J^J^a^JU J3 uWKI&f 
- that we can hearken to Your call and obey *f* r^^^ * *>*«* s*& ,** ^^ , JAn y ^-rr 
your rwjwi" They will be told, "Are you not ^ ^ J ^ liU U^ ^XJ c^i ^^1 Ij46 
the same people who used to swear that your up ujj .oijS ^Iil jc£j ^ij22 lj$J* jSj®0^* ^' 
powers would never decline? You lived in the ©/til il# 3 J xl Li y J2 ' 

dwelling-places of those who did wrong and ' 

were consequendy ruined. We had told you 
in clear words what We had done to them 
and what would happen in similar cases* We 
had told you that they had resorted to every 
stratagem - and all their plans were in Allah's 
knowledge (and such plans can never 
succeed) even if they are so well devised and 
so powerful that they could shake the 

rusuL He is mighty and able to requite evil 

doings, . . ^ 

(48-51) That day will be a day of ^Ml^4U3jU*$ 2A*9aKiS 
complete revolution when this earth will be 3ffilfc^QffitfZQ^\$fa0 
transformed into another earth, and also the i* * €\& *\ \ ' *'\ ^M\\"*>*> \?& v\< 
heavens. Then people will appear before U ^ * M <&*®W^ ^3 (tfO & 

14 - Ibrahim (Abraham) X^X ^***J>t* l>?" ' N1 

Allah - the One, the Omnipotent. On that 
day you shall see the wicked bound in chains; 
their coat of mail melted into pitch and their 
faces covered with fire. This is how Allah will 
recompense everyone for what he has 
worked for. He is swift in reckoning. 

(52) Ail these events have been narrated ^J^gajJ^g^^l^Jy-gjglJi 
so that: t i/v^f 

1. humanity may reach its destination ^y^"-" 1 

2, people should know what the results 
of evil-doings are 

3 . they should also know that authority 
F in the entire universe belongs to Allah, and 

4, persons of understanding may 
reflect over them. 

15 - AJ-Hijt (AI-Hijt Valley) X^J _>*^' %>JT~ - ^ ° 

Surah IS: Al-Hijr » *u * » t\\ i i » 

(Al-Hijr Valley) *ri»(8»J» Art 

(1) Says Allah, the ^!&<?w and the Raheem » t ;»«,* itfi > i j ^i jrt 
that these are the vetses of the book, the o^^S^M^ J 
Quran which is clear in itself. 

(2) That rime is now approaching when /m^ \*&<[\**X" A\ W" 
those who opposed the RasooIvM wish that <W-* W j) Ijjil uJ^I a^j ^ 
they had accepted Islam. 

(3) O Rasool! Leave them to themselves, „ ,#**• <^<- ^<f, , iv^^ .^ , , ^ 
to feast and enjoy and to beguile themselves, ® U> ^ ^** (>3M«* 'i**^ Wu+A 

«^p with vain hope. The time is not far off when 
they will realise how futile their hopes were 

(4-5) We have never destroyed any } $fr&&^*jffi%0fr$ffi i 
people except m accordance with the Law of " w w> >r ^ ** ^ J ^ ^^ y* u;u * ' ^ J 
Mukafat of which they were made aware ©uJ&'KljK^K't 

beforehand. People are warned, given 

respite for a while but when that term ^ ^^w^,* , , f „ v , ^fn#> 
expires, none can hasten or forestall the W^U^^b^'^ UJ^'MPjj 
inevitable (7:34, 13:38). ^^ill^^l ^fflL 

(6-7) They say O Rasool, "O You, to " 

whom the message of warning has been 
revealed, are undoubtedly a mad man. If you 
really speak the truth why do you not bring 
angels with you?" 

(8) They do not know that AM, does a^fll^^l^^ 

not send down angels except when the time ^ A * ^J^^i^^u^ ^ 

comes for the manifestation of results of 
the actions of the wrong-doers and then no 
respite is given, 

(9) There Is no doubt that it is We, 
Ourselves, who have bestowed this Quran 
step by step and it is We who shall see that it 
always remains preserved. 

(10-11) You are not the first rasooL ,» 9 *> r^ **\*<Qa -** 4 ii** J P"T^*1' *^1> 
Before you also We had sent msuL They will & ^ ^WOT a* 4 4f* U* l*WI dSJj 
not believe in the revelation; such was the ®£^^^^%^6 

habit of those unbelievers who went before 

(12-13) The minds of the guil^O ^ ^ ^ *&*# S# 3 AS 4lf 
Rariw/, are working on the same lines. They w wrs * ^^^ ^ w T^/7* , 

will not believe in the revelation: such was ©Cjisitl^A*- 


15 - Al-Hijr (Al-Hijr Valley) 

>?fc>JI %}*-*" - ^ o 

the habit of those unbelievers who went 
before them* 

(14-15) They ask that, if you speak the 
truth, why do you not bring angels with you 
(1 5:7)? The fact is even if We were to open a 
gate into heaven above them and they were 
to mount up to it, they will still not believe, 
and say, "Our sight is dazzled; nay; We have 
been mesmerised " 

(16) (As for their claim that some of the 
things mentioned in the Quran can also be 

> told by sorcerers with the help of astrology, 
'let them know that the position of stars is) 
.that We have set them like great 
r constellations up in the heavens - when they 
shine, they look beautiful to the beholders, 

(17) And We have kept it safe from all 
destructive forces (that is why the entire 
system in the universe is running so 
smoothly with order and discipline: this is 
the position of the stars about which they 
say that their movements influence human 

(18) (Further the position of such 
soothsayers is nothing more than) mere 
guesswork of theirs- (Such guesswork could 
perhaps have passed, when there was no 
light of knowledge - but after the divine 
revelation of the Quran this period is over.) 
Now after every soothsayer, or sorcery there 
are visible and illuminating verses of the 
Quran, which straightaway unveil the reality 

(19-20) The earth is also one of the 
planets which has been spread out and 
revolves nevertheless (31:10). Mountains are 
fixed therein and everything is caused to 
grow from it in a well-balanced manner and 
it provides sustenance for you and for those 
who do not depend on you for sustenance* 

(21-22) Means of sustenance are 
abundantly stored in the earth but may be 
taken out only in due measure* For instance, 
We send moisture-laden winds and rain 

®ij3J^*J& &* LW UjL*u 1 c;j 


4^juj"s i '<!yi*lfe > j 


it & & SJg && 1*5 638 $S J& 

slid & J& &i3 GKj^ 

*J&& % % ft ^ B & 4 s& & X 

15 - Al-Hijr (Al^Hijt Valley) JttlJ ^>=*t" t>>~ - ^ ' 

pouts down from them. This provides water 
for you to drink. It was not possible for you 
to have stored all that in the earth (56:63- 74). 

(23) And it is We alone Who give life and • ,x <ft *gs Z> *' & '^ftf 
cause death and We alone are the owner of UJ ^ ^ J ***** ^ ^ J 
what exists in the universe. 

(24) Means of sustenance have been ^* J***^*^ *11> »t^ ^ i^'^i^K '-^ 
provided for all creatures. But amongst you ^* 
there are some who capture more than your 
requirements, pushing others behind. 

(25) When Our Ni^am-e-Rabubijya is t »* k **& t& j, ^ '* 'i^'* *tfs tf ^ 
^K established, the gap between the classes will " "" ' 

be eliminated and all will be gathered 
K together* Allah is both wise and knowing. 

(26-27) This truth has been narrated g^^t £ y J^ ^ £QJ gfc jjjj 
before through the story of Adam (2:30). U^J«M^* ^ O* Y^U* ^ ^^ 
W Creation of man was initiated with a life-cell ®^jial jCtl* c*> W* *»* 

produced by the combination of water and 
clay moulded out of bleak loam. Before the 
earth was inhabited by human beings, there 
existed another creation called jinn (since 
extinct) which had the capacity to endure 
intense heat as it was created out of steam 

(28-35) Homo-sapiens are the .^ ]% ^ ^ gfy ^ ^ jg 

successors to that creation. Having passed ^,,7, „ 7 , " J^/J. * r ^r^ 
through various evolutionary stages, life tj**» i£jj U* 4*3 ^^J 4a$- 'ay ©^j^*^. 
manifested itself in the form of human ^$^$\}Q&\j$^\^®Q>^ti 
beings (1) , who were endowed with freedom £$ ^ J £ JK5 flSegi^l £ £>'M 
of will (2:30). At that stage the malatka were , „ , ^>, ^ - *><t . U ,< it* " ' ii" 
asked to bow before man. They did so but 0M-* U* 4=a*^l ^3 t^W dUouA**-V 
IJtfef did not and chose to be defiant. Iblees Qjfc $$3^ £$ & ^J*B 0S©t^£2t£ u* 
was asked why he did not bow. He said, "I am ©.*lj| ^At ffifl l 

superior to him. You have created me from ^ 

fire and him from mere clay." Allah said, 
"This cannot be a valid proof of your 
superiority. You should not have been 
arrogant. By being so you have degraded 
yourself and deprived yourself of My 
blessings forever." 

(36-38) Iblees said, "Grant me respite as »QfQ j>k Jl 3j£& Cfj 

(1) For the creation of man, reference may be had 4:1, 6:2, 6:98, 7:189, 22:5, 23:12-14, 32:7-9, 36:77, 37:1 1, 
38:71, 40:67, 55:14 and 96:2. 

15-Al-Hijf (Al-Hijr Valley) C3 ^?=*a\ fyj~~ - \ & 

long as there ate human beings on earth." e^^t^^J^S^t^^O^ 

Allah said, "Your request is granted until the 
known time (that period when man would 
completely overpower evil - and that day will 
not be secret but become known to all)." 

(39-40) Ibkes said, "You have led me ^gj ^ ij-tf S^uffiH %, tf 3 
astray (7:23), You did this on account of ,, <,$>.,» ,.,t, <,*•> *** 

Adam, I will make attractive to him things of <***WU«* d* l* »*^ 

physical life so that he is led astray from Your 
path. Only Your sincere devotees will not be 
beguiled by me." 

> (41-44) Allah said, ""The path followed j& $£$%£* §1*3^ #-£C* tfi 0^ 
' by these will be the right one. You shall have ^ /^ ^ tf ^ ^ '"' ^ /, , ^ ^ , « - , 
> power over none of My servants. You shall ^^*W >#> uI^c^U* W 1 tf -H! W^ 
'have power only over those who, having e^lliS^j^^ 
K been beguiled a shall follow you. Jahannam 
' shall be die promised abode for all of them. 

It will have seven gates each allotted to a 

section of them to enter through (the 

straight path is only one, whereas the wrong 

ones could be many) ." 

(45-48) On the other hand, the muitaqeen ^X^^J^^^^^i^U 

will dwell in gardens with fountains. They f ,„ JT ^ „ ^ , , 

shall be greeted with, "Enter in peace and l^rt^^ttW^j-H dfUMCpV**te*><*$A ii 

security." We shall remove from their ®^^feUKC*2~ " 

bosoms every rancour lurking therein. They 
will sit together on couches face to face as 
brothers to each other. No weariness shall 
come upon them and they shall never be 
ousted therefrom (7:43). 

(49-51) O Rasoof! Announce this glad j ^ fifJ^SI 'j'J&\ ST 31 5*Cg# 
tiding to My devotees that I am Ghafoor ^ , „ , ^ ^, „ >» 4 * 

(forgiver) and I am Rabeem, and for those ©^lg^^(^j©^U^1 

who defy My laws there is severe 
chastisement - such as overtook the people 
of Lot , the story of which begins with the 
guests of Abraham (11 : 69) . 

(52) When the guests came to Abraham @ ^iLB OK^lflji^B&il 
they greeted him, but he said to them that he * " ' 

was apprehensive of them. 

(53) They said, "You should not be e^JijdCfiBlJtSS jljS 
apprehensive. We have brought you glad 


(2) This story has been narrated in 7:80-84 and 1 1:69-82. 

15 - Al-Hijr (Al-Hijr Valley) 

jJ=«>JI ^>J^V _ ^ 

ridings of a son gifted with deep insight" 

(54) Abraham said, "Do you give me 
glad tidings of a son despite the fact that old 
age has overcome me - then what sort of 
tiding is this?" 

(55) They said, "The tidings are bound 
to come true, so you should not be amongst 
the despairing ones." 

(56-57) He said, "Only those who have 
gone astray, get into a state of despair; how 
can I despair of Allah's rahma? What I said 
* was a normal human reaction to what you 
said, and not a denial of Allah's rahma 
L (2:260). Now, tell me what mission you have 
been sent on." 

(58-62) They said, "We have been sent 
to a people condemned for their wrong- 
doings, The people of Lot who believe in 
Allah shall be rescued* As for Lot's wife, she 
will stay back and share the fate of the 
unbelievers " When those messengers came 
to Lot, he said, 'You are a people unknown 

(63-65) They said, 'Yes, but we have 
brought for you the news of that 
catastrophe about which your opponents 
were doubtful. That will certainly happen 
and We speak the truth. Depart from here 
permanently in the dead of night. Send your 
people ahead and follow in the rear (1 1:81) 
and do not look back but just pass on and 
proceed to the place where you have been 

(66) They communicated this message 
to Lot and told him that by the morning the 
roots of the people who were left behind 
would be cut, 

(67) Having heard of the arrival of the 
newcomers, Lot's people came rejoicing 
towards him, 

(68-69) Lot said to them, "These are my 
guests, You should not disgrace me* You 
should adhere to Allah's laws and should not 

s J\\\f*< 

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©3*3*** pS&fSUji 1 * tyWSl ^dln^J 

©^i^ijX^^j^JI (J*l yUj 


^itf'^tl^V* ''^itf* V A X^I'l'lf" 

t^J* % 4»t IjElj^tyj^uiai Si ift^^^i* ji 

15 - AI-Hijr (AI-Hijr Valley) X^X ^^ \>J~* " ^ ' 

put me to shame." 

(70) They said to Lot, < <Did we not warn 0< ^£], < SJijfif (JB 
you not to entertain anyone from outside?" 

(71) He said, w O my people! Here are my fc^J^£l3&35alj 
daughters i.e., your wives. You should turn to 


(72-74) The messengers said to Ixrt, "By ^\ $&%*(£& ig& 'SXtlffi 
your life! What is the use of arguing with ; ^ " ,,,_ 

them? Don't you see that they are U* &# ^ b>-\» l&L l*JU LW©ctt3^ 
overpowered by their lust and behave <s 

Ji 1* 

wildly?" In short, chastisement overtook 
. them by break of day. Their dwellings were 

turned upside down and stones of baked 
y clay rained on them. 

(75) In this story there is material for ©SSttfSS^eUl^fii 
reflection for those who are able to probe 

► deep into reality. 

(76) The ruined city of the people of »-$ J^jQjg 
Lot was situated on a frequented highway. 

(77) Surely, in this lies a sign for those «&#*3©^5 S 
who believe. 

(78) Similarly, the people living in the &3Jfl3S59i>*1wBwB 
woods (Midian) were qalimeen (usurpers). 

(79) We recompensed them for their &qLk£U^"JfeBiE 
wicked doings. Both these ruined cities may 
still be seen on the highway. 

(80-82)Thepeo P leofThamudrejected tf g ^ j^^Q£,$\ £\ ^f £$ ffi 
their rusul'm the same manner. We had given -^ , " , t , r ^&,*,\ „ Y " 

them clear directives but they turned away ®a^' fed <JW' t^U*^ V$i ®<^?** W* 

from them. They were a powerful nation and 
hewed out their homes in the mountains for 
their security. 

(83-84) But they could not protect 4^|-SfBj^ Jilt5^3^^l^3B*6 
themselves from Allah's chastisement which 
overtook them early in the morning. All that 
they had created was of no avail to them. 

(85) It is obvious from the history of ^^^^^^J^^^^i 
past nations that the universe has been ** ^ * ' " -Ti-'.^u % Jte */..'< 

created for a constructive purpose and every ®usj*l T&*» 1F** *& J 

action which leads to destruction goes waste. 
O Rasoo/f The time of judgement of your 
opponents is sure to come. You have 
fulfilled your responsibility to communicate 

15 - Al-Hijr (Al-Hijr Valley) 

jJ**^J( ^>j-**- - ^ ' 

Allah's directives to them. Part with them in 
the most befitting manner (73:1 0)* 

(86) This is being said by that Rdbb of 
yours Who has created everything with 

(87) We have given to you directives in 
the magnificent Quran, and annals of 
history which repeats itself, in support 
thereof (39:23). 

(88-89) Do not look wishfully at the 
various means of subsistence which We have 
^ given to your opponents, and do not grieve 
on their account. You proceed with your 
.programme and keep the Jamat-ulMominem 
under your protection and train them. 
Continue telling your opponents that you 
have clearly warned them of the 
consequences of their wrong-doings. 

(90-91) These are the people who used 
to swear that they were on your side while, in 
fact, they opposed you vehemently (5:53, 
9:107, 14:44, 16:38, 68:10). They also divided 
the Quran arbitrarily into parts and belittled 
it, propagating that it was nothing but mere 
fabrication, sorcery or soothsaying, 

(92-93) Your Rabb bears witness to it 
that they will all be called to account for what 
they were doing. 

(94) So, O Rasool, Proclaim openly and 
part with them as ordered and keep aloof 
from the mushrikeen (polytheists), 

(95-96) We will suffice you against those 
who scoff at you and set up peers to Allah, 
They will see the results of their doings 
before long 

(97-99) We know that your heart is 
distressed by what they say (6:33). You 
should, on your part, however, continue 
your efforts to make Allah's programme 
worthy of hamd and along with your fellow 
beings obey the laws of your Rabb 
steadfasdy so that the result of your efforts 
manifests itself completely. 


16 - Ati-NahL (The Bee) 

J*ill t>*~~ - n 

Suiah 16 : An-Nahl 
(The Bee) 

(1) Your opponents, time and again ask 
for the manifestation of what you warn 
them of. Tell them that it is sure to come. 
They believe that those whom they have set 
up as peers to Allah will protect them. This is 
a false belief. Allah is far above anyone 
standing in His way (29: 54) , 

(2) According to His Law of Mashijya, 
Allah sends revelation to whoever He 
chooses from among His servants through 
the makika so that he may tell others that 
there is no authority in the universe except 
Allah, Whose laws should be adhered to. 

(3) Mind that the universe which Allah 
has created is not an illusion. It exists in 
reality and has been created for a purpose. 
Allah is far above those who are set up as 
peers to Him [He does not need peers to 
control the universe] . 

(4) He has created man from a mere 
sperm and yet he stands before Him as a 

(5) And Allah has created cattle to 
provide you with warm garments and for 
other beneficial purposes; and some of 
cattle you also eat. 

(6) Apart from the utilisation aspect, 
there is also the aesthetic aspect. What a 
beautiful scene they present when you take 
them out in the morning to pasture and fetch 
them home in the evening after they have 
grazedl Could this be the result of a scheme 
devised for destructive purposes? 

(7-8) These very cattle carry your heavy 
loads to distant towns which you cannot 
reach otherwise except with much 
discomfort. This shows how considerate 
and Raheem your Rabb is. He has also 
provided you with horses, mules and asses 
for you to ride and for adornment; Allah has 




&f&w& i $¥ i $&&& 


,,,*"<><.** ••>*»*•* H""Y i \Ky 


16 - An-Nahl (The Bee) T^lT J*^ *£?— - ^ 

created many other things of which you 
have no knowledge as yet. 

(9) There is another important point to %Q^^^M^^^^^^ 
note. There are various ways of life open to w " ■*-*■•* « -* * ^v^ 

these animals but each follows instinctively 

the way designed for it. If Allah had willed, 

O humankind, you could have also been 

made compelled to follow a particular way 

But He has made a distinction between 

animals and human beings; the latter have 

been endowed with the capacity to choose 

their own way of life. 

(10) Reverting to natural phenomena, ^^^^^ij^^l^03f5^ 
.Allah sends down water from above which ' " y( „ t 

you drink and by it grow the herbage on ®\js*i?4 
which you graze your cattle. 

(11) It also causes crops and olives, date jj ^ ^g ^g g^ £g, ^ jQ ^ 
palms, grapes and all kinds of fruit to grow ** /' - „ '^ j> , ' 
for you. In this system there is message for ©tajiafc^WSP^guI <?j»*' 
those who reflect. 

(12) And He has marshalled to your M^iSfc *$£ l^K ^5 r$jfl;% 
service the night and the day, the sun and the ^ ^ J^~ _ T, /"^. tf ^ ,f 
moon, and the stars have also been made ©uWl^Sl^SSligwl fe*V 
subservient by His command. They all 

function according to His laws. In these also 
there are signs for those who use their 

(13) And He has created fot you in the gXb&li&WQ&J&i&'WZ. 
earth vaned kinds of things. In this also ^ ^ /*&<*&' 
there is a sign for those who can appreciate ©yjji jy 
Allah's order. 

(14) Allah has also subjected to you the QS^\£J^%£\gi^$feffi3Z%$% 
sea so that, out of it, you may have fresh ^' ' 9< t " ,_ ' ,,, z^^,^ 
food and also what you use as your ,AW J ^t^!*^^J*'ViiiU)1tfj>j W>* 
ornaments, You see how the ships plough ©£^J£j 
through the sea carrying you forward in 

quest of His bounties so that your efforts 
may fructify. 

(15) Allah has formed the earth in such a gft &J gtfg £ $ ^ {$& tf® 4 J% 
way that you may sit on it firmly while it s ,,>*>& 
revolves. He has also created mountains and ®uj J-flJ 
rivers and land tracks so that you may reach 

your destination (21 :31 , 31 :10). 

16 - An-NaM (The Bee) 

p^X jUUf 'Vjr- - " 

(16) And He has created (various other) e&£&j^£ i '<*&Z 
landmarks - also the stars to serve as sign- 
posts as guidance during your journey 
(during the night) . 

(17) Can One who creates and one who e&$$<5ft 1 '$%$$'3&i)ft 
cannot, be placed on the same footing? Can 
you not reflect on this? 

(18-19) These are only a few of Allah's ^^^<'Jfi&&^&$$&\ffi£& 
creations which have been mentioned. If " ^ 't*L^Cl"* i JiCl 

you care to count all of them you can never ©U«*' JU*^ 

do so. Allah is protector, and sustainer. He 
knows all that you hide as well as what you 


(20-21) Those whom people set up as ^ jg • $g <j ^, y j> ^ £££ ggjlj 
peers to Allah cannot create anything; rather " ^ K< ^ , „ ,, y^^X/**** * ^<h • ,i<i> 

they are themselves creations. They are dead e^uWW*U fc} j* *M«*M 

- absolutely lifeless. They do not even know 
as to when they will be raised. 

(22) All power and authority belongs to {gj jy$ ^ $& <j £jjjj ^g fll jQjl 
Allah alone. Those who do not believe in the * ^ J 'JE*i li tf 
hereafter, their hearts are full of false pride ©tiaA"-*.*^ 
and they are too arrogant (to admit the 

(23) They will not accept it readily but £>$$ ^£ E5 &M U j£J if £f a£ i 
Allah knows what they hide and what they ' " ' ' " 'jhEHII 
disclose. He does not like those who are ©i^&«W 
given to arrogance. 

(24) When they are asked to ponder over &^^t(^*iKjO?tTffi^OaSlI - 
what Allah has revealed, they say, It is ^ ^ 
nothing but the fables of the people gone 


' (25) They not only go astray themselves j^Q&\$fr'/^%^Jiyj$$$ 
but also induce others to follow the wrong t , .,* k ,T> tf< j. 1 < 

path. Therefore, on the day of reckoning, '^^ * J ^^ 

they will bear not only the full weight of their 
own burden, but also part of the burden of 
those ignorant ones whom they misled. How 
unbearable will be the burden they will have £ ^ffl <j* JS® &1 jtti$ & Q$ £ & 

tobear(29:13)! -j ,„ , *\<'\\>*M' ia4 ,V lA&ll i*3£ 

(26-27) O « it is not your $ *jr Uj vUH^-lj -f^f ^ *f* 

opponents alone who devise such t^^jfr^Z^j^M&ssLj&Ui** 

stratagems. Those who lived before them &^$^\$Q$ffi^S$&S£ 

devised similarly. Allah's Law of Mukafat " "ijfil le'Sir 

16 - A*i-Nahl (The Bee) X^X jL>lll t>j-^ - ^"V 

shook their schemes from their foundation 
and the roof came down upon them. This 
chastisement came upon them so suddenly 
that they could hardly realise whence it came. 
And on the day of reckoning they will be 
humiliated and asked, "Where are they 
whom you had set up as peers to Allah and 
for whose sake you used to oppose the 
believers?" Those endowed with true 
knowledge will say, "Distress and disgrace is 
today for the unbelievers (6:22) " 

(28-29) When mUka cause death md ^^\\%^^\y^^\^^\ 
those who wronged their own selves, they &ftw <i |7/* j. * ■ '£ 

will offer submission and say, "We never did \&*\#*a&jiu ^ J&. 41 w } Ji &» y* J**> 
wrong" Allah knows well what they did. ®£$&iS%6^^&^'J&0$ 

They will be asked to zntzijahannam which is 
a horrible abode for the arrogant. 

(30-32) The unbelievers ask those who p ? •* *• •» A t &*' \A\<±M, '\'t<1<\' \*&\ '> .ft ^-^ 
believe, "What is it that your b» has sent ^J^^^ A ^ W ^^^ 
down to you?" They will reply, "That which jISJmsS k %> %A$ j'jJj *5*£ BJM 5^* 3 
is all good - those who do good will lead a \&J$'J < §\^&^^&&y&^Q£i\ 
very happy and prosperous life in this world „ j,^ ,,, *, „ ^.^ ',» , J '\\\?hs >»X'' V 
and a still better one in the hereafter. How ***** e^uM** 1 41 igti 4U wjpUjU 
blessed will be the final abode of the iS^SJl \&\^%<$%^^\^ 
muttaqezn - evergreen gardens underneath a />j ^ ^ 

which flow streams, wherein they will find all i ,. 

that they desire. This is how Allah will *^ 

requite muttaqeen, Even at a time when death j 

overcomes these people and they are in a ^* 

state of purity, the malaika will say to them, 
"Glad tidings of peace and blessings are 
with you. Enter jannat for what you did 

(33-34) Those who do not believe ^^^±^^^^60^^ 

despite clear evidence, what is it that they are ^^ ^ ■*"">** * ■ ■**tH"-H«u u , j . uw—s w- 

waiting for? They are perhaps waiting for the J*-i3 1 !>>o (iw <&l**J« l*j ^*£W» c>* &$ J** 

/sd^/^d to come to them or for the decree of ^ $g g j^ <£ J $£ £ ,£,[/ J^jLiSeti^ 

your &*££ to take effect. This is how the 1 > JMm ^ 

people before them had acted and the ^UJ>V*^ 
inevitable overtook them. Certainly Allah 
was not unjust to them; in fact, they were 
unjust to themselves. Their wrong-deeds 
recoiled upon them and what they had 

16 - An-Nahl (The Bee) X^lI J^J) \>JT" - ^ 

scoffed at engulfed them. 

(35) The mnshrifaen (polytheists) say that 

Allah ot decked anything to be k. •i&1&%$»$&*i&i l ,3$ 

(prohibited) other than by His command. 
Those who went before them had a similar 
attitude (6:149, 36:47, 43:20). Our rusul 
would not compel them to take the right 
path. Their responsibility was only to convey 
Our message clearly to them and this they 
&h> did. (This was also the excuse offered by 


A (36) To every people We have sent a *Z^\&xM^iM&t&&ti@Lj& 
W ™Wenjoining, "Obey only Allah's laws and M^W^b^P^glSb-j^^^L^ jjJj 
A keep away from everything ungodly." Some <±x*£ ^JJuiJi^ «w> i^^*^ <uif ifj* ^*^i*? 
^of them took the right path and others <Q&)^$di$fflBiuff!$lib 

(denied the truth) and thus inevitably went 

astray. So go about the land and see for 

yourself what the end of those who 

discredited the truth was (18:29). 

(37) O Rasooft We know that you **,*<[•• a .s^, "Vi'lusK'* " \i. * » tf »t 

ardently desk e that these people should take VW**0#u><S*ll8 -W wifc^** J*uV U 

the right path (18:6, 28:56). Those who 8 &* S v> „ 

deliberately go astray cannot be compelled y^ 

to follow the right path. They shall have to 

face the consequences of their actions and 

no one will be able to help them. 

(38-40) These people do not believe in \feX^tffa&$*uK3&&£%i 

the Law of Mukafat and therefore swear ~ i ,J^\, Z^t r^^^VTjZ 

vehemently that there will be no life after (S$-U» <I0®uA J oM J5T u*)j Ut W* 

death. But they do not know that this is &W^^J%$£Q$^ti&f$S m 

Allah's promise which He will certainly fulfil ' ' t ,,&{ , *"<<•;,£$ * <*\*'<1<\ » xi 

in order to make clear that what they have ©l^c^J^U^H^ 

differed about, so that the unbelievers 

should know that they had lied. The 

unbelievers wonder how Allah will cause the 

dead to rise. (They do not know Allah's 

powers.) When We desire to create 

something, We only have to say, "Be" and 

thereafter the process of its initiation takes 

place simultaneously and it does take place 


16 - An-Nahl (The Bee) 

jLiJIi^-- n 

1 1 

(41-42) Those who leave their homes 
due to persecution, Allah will surely provide 
them with a better place in this world and a 
greater reward in the hereafter if only they 
could realise this. They are the people who 
faced their trials steadfastly and had full trust 
in their Rabk 

(43) Time and again, the unbelievers ask 
why a human being has been sent as a rasool 
Tell them, O Rasool, that the rusul sent 
before you were all human beings and 
endowed with revelation* If your opponents 
do not know this, let them ask for 
corroboration from ^itAhUuUKitab (12:109, 

(44) Wc had sent those rusul with clear 
arguments and scriptures. In the same way, 
We have given you, O Rasool, a book - the 
Quran - so you may explain to them clearly 
what has been sent for them, so that they 
may reflect* 

(45) Do those who lay down evil plans, 
feel assured that Allah will not abase them in 
the earth or that chastisement will not come 
to them from sources of which they are 

(46) or that they will not be seized while 
they are engrossed in making their schemes 
successful or that they will not be consumed 
slowly (6:65, 7:1 82)? 

(47) They cannot resist Allah's plans. It 
is only AUah T s Law of Mukafat which has 
given them respite so that they might make 
amends. Most certainly it is your Rabb who is 
clement and Raheem. 

(48-50) To realise how powerful Allah's 
laws are, they should see how they work in 
the outer universe or even look at things of 
daily life. For instance, how the shadows of 
everything turn about right and left in 
absolute submission to Allah in the 
humblest manner. In fact, everything in the 
universe > whether animate or forces of 

Jdl$ZJ®&?^M i M*$t 



&&naA;& k &&xii!w 

16 - An-Nahl (The Bee) 


jL^Ltl %>jr" - >"V 

nature, submit to His laws without false 
pride. They know fully well how strong the 
grip of these laws which are imposed on 
them is. Thej^ therefore, obey them 

(51) Allah (whose absolute law is in 
operation in the entire universe with perfect 
order and discipline) says that they 
(mankind) too should enforce only His law 
in their affairs - they should not accept two 
authorities; Allah in the outer universe and 
some other man-made laws in their own 
world (or two laws side by side - one man- 
made and the other that of Allah), 

(52) Everything in the universe is busy in 
the accomplishment of His plan. Human 
beings should, therefore, also obey His laws 
ceaselessly Ask them if in the face of so 
much clear evidence they would still believe 
in laws other than that of Allah, 

(53) Have you ever reflected that all 
means of sustenance as well as the capacity 
to acquire them have been created and 
endowed by Allah, and this is why when any 
trouble befalls you, you turn to Allah for 
help? A logical corollary to this is that ail 
means of nurture should be utilized 
according to Allah r s directives (16:71). 

(54) But what actually happens is that 
when the trouble is over, some of you set up 
peers to their Rabb (and do not utilise the 
sources according to His directives - 41:10), 

(55) in order to keep hidden what We 
had granted them, For a while you may take 
advantage but ultimately you will know the 
consequences of following such a course, 

(56) They (the mushrikeeti)^ however, for 
their satisfaction, ascribe a portion of the 
provisions to those (whom they set up as 
peers to Allah) who have no knowledge 
about it By AUahf You will all be most 
certainly asked about the authority for your 
false beliefs. 

m %% &» ts \# w3i c# i ai cm 

& sb %$ apt ft u*^ 9M1 4 e; % 



*aa3JBJ-Ba* j sjtf?ieBS 

16-An-NahlCTheBee) £^J J^J| ^ _ n 

(57-59) They regard their goddesses as •''' <-%» \t\ * s >>'>/\z i^«/n* kt, i , &*>*, 
daughters of Allah, How abominable is this ^]f ] ^^^ t&^&J*, 
beHef! Allah is far above it. And for W*^»l & db&M&'& & *& $ L#% 
themselves they would like to have sons. £^^l^la^jf^^<Lif^^^ ft 2 
When the news of the birth of a daughter is -^^-^M'^tr-UL^i ^^U^ 

conveyed to one of them, his face darkens ® 

and he chokes inwardly. He hides himself 
from his people due to shame because of 
these ill-tidings. He begins to think whether 
he should keep her as a symbol of disgrace 
or bury her in the earth (42:49, 43:17, 
81 :8).0 how vile is their line of thoughtl 

(60) Those who do not believe in the ^j, \i<H'tf1i i** ,suw»s L* *,> v<*>* «i 
next world, their life is a living example of A ^^fo ^6^l*%&&&& 
wretchedness but the life of those who live ©iiSlj^il 
in accordance with the directives of Allah is ' 
an example of loftiness. Indeed Allah is 

mighty and wise (30:27). 

(61) If Allah had seized human beings > rV *#> > „ \'fr s.*t ** *, JUi ^n* 1 .' *» -o 
for their wrong-doings instantaneously ^^f ^ ^bflAu^lUl^fi* 
there would, not have remained any living ^^^Ki^fetliS^^fJiii^ 
being on the face of the earth (35:45), but al '£_&'& 
that is not His way. He gives them respite for U ^^ "* 
an appropriate term and when that term 
comes to an end, they are not able to delay or 
advance it by a moment (7:34, 10:49), 

(62) They attribute to Allah what they ^ « „ ~ #jy , f , „ ,.,„* ., . ,<„^ 
loathe themselves and they utter incessandy *** a ' WU'-»4*»)I t-**Jj uAA U £} u**w 
that all good things are for them in this life as ®Z$%^¥M$&s% 5 ^J^l 
well as in the hereafter (41:50). But this is a 

lie. They are the ones who lag behind in the 
struggle °f evolution andjabamam waits for 
them (56:10, 83:26). 

(63) Verily We sentmrWtopeoplegone ^, f *£>*^^ t ^t , , vflrffrW't i K 
before you, O R*r<w/, but Satan made their "WV^W^^Vi^dl^jJagfo 
wrong deeds seem fair to them. Similarly, he ^\^&^7j&\^% 
will be the friend of your opponents for 

whom there will be a severe chastisement. 

(64) And We have sent this book to you, VildKLl ih"^*^^ '1<S\'\& tfrtl" 
O Rasooh so that you may clearly state the U M ^' ****** tiWl 3 ^ * Uy) Uj 
matters in which they differ and that it may ^S^KkSisHi 

be a means of guidance and rahma for those 
who believe in it 

16-An-Nahl(TheBee) Cz3 jL=-l!l *>j-~ - ^ 

(65) A similar procedure of Allah ^\^^J^C^M^SY^ 
operates in the outer universe* He sends n^^tf ^T?Mtf 'n! 
water from above whereby He revives the ©t^j**^^^-!™** 
earth after it has been dead. In it there is 
meaning for those who pay heed* 

(66) Even cattle can offer you reason for j ~ ^£g*i^ 
reflection! From what is within their bellies, ^ ^ °* W « ^^^ ^t t ^ '-^ - 
between excretion and blood, We give you to ©L^r^ ^ US* WLs*3 
drink pure milk - a pleasant beverage for 
those who drink it (23:28). 

(67) likewise, from the fruits of the date J*" k* tff* t* '**&> K* <if I 5 S\\ ^ > s 
^p palm and the vine, you produce intoxicating ^ J . tf _.^ y ^ 

drink and healthful nutrients. In this too ®u^«L^^S^i3Gi 

there is a message for those who try to 


^instinctively makes its dwelling in the *" .rf«p .-ft JJ7 T^ -X * tf ' 

mountains and in the trees and in what <#> 0^ l£"U 9^' CP V* c£ ^®U>-y*! Uaj 
human beings build. Then it collects nectar ^t^^^^ttJ^i^iS^^^i 
from various fruits and flowers and pursues • , /ffis &&§ i\\- '\?\ 

assiduously the ways prescribed for it by ®Uj>**-5«i , *><}&, 

Allah. From its belly comes a fluid of diverse 
hues (i.e., honey) which has health-giving 
properties. In this system followed by the 
bee there is a message for those who think. 

(70) Allah has created you and takes you £fi"J igfl, i$tfj^±j&%$jffiS. &G . 
to mature age where human faculties are " \^ ^.^i.,,.^ * „,„„•,•■ 
fully developed. Thereafter, some of you ©j**»,j*MIuJ ti^J*^ 
reach old age which is a feeble age when 
memory of things once known does not 
help you to recollect them. Allah has 
knowingly devised measures for all things 

(71) Different individuals possess |^ ## £ '^l <J u# $$&$&$£ 
different capacity for work. Every ' ,_ ^ ~ ," ? 
programme or project requires the 4">4^s?i *I**&^^Wl«^^tr^l^U 
cooperation of all for its accomplishment ©<jjjj?£ 
(43:32). The divine Ni^am-e-Rabubijiya 
requires that the produce should be 
distributed amongst all according to their 
needs. Those who possess greater capability 
(or power) generally do not adhere to this 
ni^am (system), thinking that according to 

16-An-NahlCTheBee) J375J JU^Ul *^~ - U 

- . ! 

this arrangement all will be equal and they, 
therefore, take more'than the others (30:28). 
They thus assert that the means of 
production and the capacity to earn are not 
endowed by Allah (16:53, 24:33, 28:78, 

(72-73) If they would reflect upon the ,f r < , - ** w t » „« f **, , „ ** •,•,- n „ 
system which they follow in their home life, ^ff &* °Tf WA*a) U*^ i>* Alj 
they would realise that the universal Ni^am-e- T&bi&Jk J!? 0tJTVl£li<j2 jSjjS So^j £i£ 
AMgpi is an extension of the same lS^^^^U^£jJ^4^^ii 
system. A family consists of husband, wife, ■ ''^KtftfBtf ' .<Tk- <"'U'* 

A sons and grandsons and some workers. Just ®UA9H 3 j I** u?j 3 lj ^WU! a* 

^reflect on how provision is distributed 
i^, amongst them. Assuredly it is according to 
their needs and not according to the capacity 
to earn. If you do not adhere to this system 
•*4§? in society at large, this would mean that you 
follow an unjust system and discredit or 
conceal the bounties of Allah and do not use 
them properly. You obey the orders of those 
who have no authority to provide you any 
sustenance whatsoever, anywhere from 
heaven or the earth. And they do not possess 

any power to do so (29:66-6^. » 

(74) (In order to justify yonr wrong e^^^l^^i;^ 

system) Do not give a wrong similitude 
about Allah, for Allah knows the reality and 
you do not 

(75) The most appropriate example is r* *s t<t *,, , < \*, xfoA^\*>'ti"*\ 1 "' ft* 
given by Allah; there is a slave possessed by , , i^^,^ „ ^j^^ W 
his master having no control over anything ^Ati^^^M (D* J Uftj !S* &j AS jj* C££ 5^ 
and a free man whom Allah has given the ®1'S£Z$li'$[ X 
best of provisions which he gives out to ** 
others both secretly and openly according to 
his discretion. Are the two to be held equal? 
The course adopted by such a free man is 
worthy of Allah's bam& but those who look 
at things superficially, do not understand 

(76) Allah strikes another comparison **t *a \z* *&mft*>*< *> <4"*i\ • ••• 

between two men. One is dumb (or duU- ^I^V^^I^I^I^ImjAj 

witted) unable to do anything of his own &¥Cs&G>L*&dl$fyM^''<&&& 
accord and is thus a burden on his master, k£^±foijp%*d$ i $ 

16 - An-Nahl (The Bee) Jj^J ^UJI \>j~ - W 

and whenever sent on any errand does not 

bring any good news. The other has the 

capability to decide matters justly and 

according to his own choice and follows the 

straight path. Could the two be held equal? 

(77) O Rasool! Continue to explain these * ~\ >■« A _ s \s ■ , f ,ft>, ± , ^ w*\ x „4 \, 

realities to these people. If they do not ^W^^WI^U^ ^f^f^f^ 

accept them despite your efforts, do not ©SAf^Cpd^eii^jftj* 

worry as to when the promised end will 

come. Allah knows when it will come. That 

hour will be but the twinkling of an eye or 
&H even less. Allah has devised measures for all 
^things (20:15, 53:31). 

reach their fulfilment gradually, look upon -*~ L/ ^> ^M^^^J^^TJ^f 
your own life. At the time of your birth you ©uL&J jju»] " J lo^%j^Ji N| G /&1| 

*4y> know nothing. Allah provides you with the 
capacity to hear, to see and to judge. It is 
through these faculties that your efforts 
bring forth fruit. 

(79) SbriUj vlook at the outer worid ^ gf^> jfa^ ^^ j^ 
and see how birds fly in the air securely w * , ^f^Jvl 
What can sustain them in the atmosphere @(jj*?A^^3dJitj(ji 
other than the laws of Allah? In this, too, 
there are signs for those who believe in these 

(80) Look at the bounties of Allah r^tfi a» » »&K''V< , '6Vf*> »«*»,.* jtVi" *lv\ 
provided for yout physical life. He has l^^f^^^^f^f^ 
caused dwellings to be built for your rest and W>* ' W^J !*fe B Sj j*£ JSp» j& W^"* fe ' 
tents to be built with the skins of cattle ^^^Wip^i^ 
which are light enough to carry on your 
journeys and may be pitched whenever you 
halt. He has provided you with their wool, 
fur and hair to make garments, and other 
means of comfort to utilise for a while. 

(81) From what Allah has created He ^M\ &&&*%& fa j&'&fa 

has provided shade for you, made places of ^ 2r% *T * \^ ~*% , • , **• ?J 

shelter in the mountains, clothes to protect *4Lw k j^^^^0^^i^j&C^^j^u M1 f , 3 
you from the heat, equipment like coats of a^^^Jfflf jffll ^ rj fej 

arms to afford protection in war. This is how 
He completes His bounties according to His 
measures so that you may utilise them in 
accordance with His directives (16:53, 71). 

16 - An-Nahl (The Bee) 

jU^Jlix^ . n 

(82) O Rasool! If notwithstanding all 
such cleat directives, they still turn away; you 
should not feel aggrieved; your 
responsibility is only to communicate to 
them Our revelation clearly 

(83) They are fully aware that all these 
bounties have been bestowed by Allah, 
nonetheless they refuse fo acknowledge 
them and most of them disregard His laws 
while utilmng them, 

(84-85) The present state of affairs will 

> not continue indefinitely A change is sure to 
come* People will not come from outside to 

, bring it about but some from amongst them 

'will bear witness to the truth of the divine 
system* Those who oppose it will not be 

- permitted to offer excuses nor shall they 
have an opportunity to make amends* Their 
chastisement will not be made lighter nor 
shall they be granted any respite. 

(86) On that day those who set up peers 
to Allah will come face to face with these 
peers. They will say, "O our Rabbi These are 
they whom we had set up as peers to You." 
The peers will retort, "Surely you are liars," 

(87) On that day these unbelievers will 
offer submission to Allah. All that they had 
fabricated will be of no avail to them* 

(88) They had discredited Allah's laws 
and also turned others away from His way 
Their chastisement will be intensified 
because they used to ziz&ttfasad (disorder) - 

(89) On that day, We will call from 
among every people witnesses to testify 
against them, and you, O Rasool^ as a witness 
against all of them (2:143, 4:41), Your 
evidence shall be that you had conveyed to 
them Our message which is contained in this 
book revealed to you, which clarifies 
everything and is a source of guidance, rahma 
and glad tidings to those who submit to it, 

(90-91) The basic commandments in 
this book are: 



16 - An-Nahl (The Bee) £378^ J^J| Sy^ m \ *\ 

1. Do justice to all; ftl'A.l tf'f'I vfc<*' '["tfw i*fc&A>**u<\ ii 

2. Make good the deficiencies of '¥*[' >W\*\rt* ttfr 
others, beginning with those nearest to you ©ttfUflj u^e^^DJ ui J^#>^ 
whether relatives or others; 

3. Avoid accumulating everything for 
your own self; 

4, Avoid that which is not recognised 
by the Quran to be good, 

5, Do not transgress the limits 
prescribed by Allah; 

6, Fulfil the covenants after having 
* confirmed them and particularly when you 
F have made Allah a surety with you (9:111) 

7* Do not break oaths when you have 
cited Allah as a surety for them (17:34, 

These directives have been given by 
Allah Who is aware of everything you do* 

(92) Do not be like a woman who ***teiX&< t & ^.rff* • -TS >-1»iA«irt> 
undoes her yarn after she has spun it with u ^ ^' ** ** &* ^> **** UH* ^ % 
great labour. You make your pledges a means J^Cll^^^ 

of dccehrtag others so that you .may ^A^tf&aSSg^ai 

supersede them in wealth and power (57:20). 

Mark! The position of a nation does not 

remain static: changes take place 

occasionally On the day of reckoning, that 

wherein you were at variance, will be made 

clear to you (102:1 -2). 

(93) As stated earlier, if it had been k **&*** nAifae* tfleiAF**l*iXifr 
Allah's plan, He would have made all of you *&>***& ^ ,!^, 7/^ 

as one people- He, however, endowed ®(l)S^S^^^^3 U s^ic^ 

human beings with free will to choose the 
right or the wrong path, This makes you 
responsible for all your doings and you will 
be questioned about them (1 8:29), 

(94) Do not take oaths to deceive others t z* v^ ^ •,•* ^ * % ,fe^ „ * Wf r? * #rf> 
so that your foot may not slip after it has A ^*^fi^ 

been set firmly, and you are required to pay ®Sls* ^Z^Si^iS^^^^^^^ 

for having turned others away from the path 
of Allah - and your chastisement will be 

(95-97) Do not barter the covenant $£f3.$&\&ty>$$%$$itf i g$% 

16 - An-Nahl (The Bee) ^379^ J^-Jt %>?" - 


made with Allah for a petty gain (9:111), for g£jfj ^ ^| Q £j 5? jSSi t®i$2g% 

the reward given by Allah will be far better J^tf^^,^^^^^ 

than what you secure by breaking the ^^^ <- r ( ^* BIJ " ,W W y^j-r > jj^uw^ 

covenant; if only you could appreciate thisl _*&£*> j \£ e** 4~&** (J*>* j*j J^ I jl / A t»* 

All that you secure in this way will pass away «£jKj8^£ <^-t> ^j£>t 

and what is given by Allah will abide (8:53, 

13:10, 38:54). This is how Allah will 

recompense those who endure the trials of 

life steadfastly. He surely gives the best of 

rewards worthy of the best deeds you have 

done. Our Law of Mukafatis that whoever - 

man or woman - believes in Allah's laws and 

does good deeds will certainly live a most 

pleasant and good life as a reward for his 


(98) O Rasooff When you embark on ^j)!^^ jXBS($«t?t$ 

-dUyour programme for the establishment of ^ ' 

the Quranic order, be very careful of your 
opponents and procure every means of 
protection against their schemes (1 7:64-65). 

(99-100) The satanic forces can have no @ ^g- -, J£j ,£| Q$ $ ^ tf J^ fj, 
power over those who Relieve in the laws of /^ , „ , . - ^ , 

AJlah and put their trust in Him. They ®Ufty£- fyj>& i^JF, 4jjJj% <yi^l J 6 <U*U Wl 
overpower only those who seek their 
friendship and those who set up peers to 
Allah (2:85, 2:256-57, 13:37, 47:26). 

(101-102) One of the objections raised ^\f^^^%Y^%\(^^%\% 


by the AhUl-Kitab is that if the Quran was ' "li,\,<fw.i* •^rf.'**ft*'i* 

from Allah why did it contain injunctions ^j&Ut^rjjU?&®U3M3^^0i *% *4& 

which were contrary to those in the earlier ®^^ij!^(J^3^^^^&^i 

scriptures. The reason for this has been 

adequately explained in (2:106). Still they say 

that you are a manipulator of words. The 

difficulty is that most of them do not try to 

understand. Tell them that Gabriel has 

brought the revelation based upon truth 

from your Rabb and this is meant to 

strengthen the hearts of those who believe, 

giving guidance and glad tidings to those 

who submit to the laws of Allah (2:97, 


(103) They say 'The Quran is not a true -^^^^CKCSi^iS^f^^ 
revelation. Some human being comes and ' 9i , 9 „ . (y <, „, f * 

16-An-N ah l(TheBee) J|£ J^J| *>^_ M 

teaches him and he presents it as revelation 
from Allah." While levelling such a baseless 
accusation they do not reflect upon the 
simple point that the language of the person 
at whom they hint is non-Arabic, while the 
Quran is in clear Arabic language. 

(104) Those who have decided not to ,><• #i , , , ,• < j „ A 4 ,+ , „ - 
believe in the truth of the revelation cannot ^ J <uil -•#*** ^ ^' W ^>#* ^ W$' wl 
get the right guidance: for them awaits ©Stv^ 
grievous chastisement. 

(105) It is only they, who will not believe ,* ,x \, tt 1 , A „ it „ * , t *, . **. „ _ 
in Allah's message (but have no courage to ^ *** *" W u*A il c^' Mjfll (#*> pi 
confess it openly, and in order to belie the QyjJgSi 
others) invent such falsehood, and it is in fact 
they who are lying (16:103). 

(106-109) This is about those who do fc ** > l».*„ *h . ' A - v>, >* ■ r -*f . • 
not believe in the truth of the revelation at <J ^ ^* J V' & S^Wlitt &$&i£ V* 
all. This does not apply to a true believer who *&&Z&J$* IJ iijQli^S ^dSig^t 
is compelled to perform any act of fcjfr £ Q*j| g$ |^|^^ „«£ • ,£ .# 
wfule he is steadfast in his eiman. But anyone *r ;. A •« f „, £^7 ^JT ;J , ' 
who accepts ^wholeheartedly will receive ^ ^P^!®^^U*2JI<i^ ^'Ob 1M 
a very severe chastisement and will be ^i^^^jfi^L^K^^jSs^aj! 
deprived of the blessings of Allah. TTiis is rt /.' ifi"'-' Ifi 1 **(*" 

because he has preferred the life of this *tWj+%JW$j&A* 

world to the hereafter. Such are the 
unbelievers who do not follow the right 
path. These are the people who lose the 
capacity to see, to hear and to think (4:55). 
They are heedless even of their own interest. 
They may acquire some advantages in this 
life but shall have to suffer in the hereafter. 

(110) Those who remain steadfast in **»„*,„ W jy „„ »„*>,* A. ,&', 
their eiman confront various trials, suffer '^^^^^^^^U^li^i^^juj. 
persecution, are forced to leave their homes, ©^-5^^^^ fit 
strive in the cause of Allah and endure all 
tribulations with perseverance - for them 
there is protection from their Rate and His 

(111) Every individual has been .{•* «(*Wm,/,|W **#*&,»> 
endowed with a nafs which takes a decision. ^ U ^ & ^ ^ & W* UT &&A 
The nafs has various aspects. If it is GuSOSitfJ 
influenced by the aspect which represents 
Satanic forces, it takes the wrong decision to 



16 - An-Nahl (The Bee) 

JL^JI ^j-w - M 

which the aspect which represents higher 
values takes objection, Thus a struggle 
ensues between the two aspects of the nafs. 
On the day of judgement everything will 
become clear, Each aspect of the nafs will 
present its own case before Allah Who will 
judge between them and recompense the 
individual concerned according to his deeds. 
None shall be dealt with unfairly (12:53, 

(112) To illustrate what happens when a 
> wrong decision is taken, Allah sets forth the 

example of a city which enjoyed perfect 
t peace and security, and means of sustenance 
'were coming to it in abundance from every 
quarter. Instead of utilizing these means 
according to Allah's directives, they used 
them according to their self-made laws with 
the result that fear and hunger encompassed 
them (6:44,20:124,21:11- 15). 

(113) A rasool came to them from 
amongst themselves. They treated him as a 
Har so chastisement overtook them because 
they were ^alimeen. 

(114) O mankind! Learn from this 
example and utilise the means of sustenance 
given to you by Allah according to His 
directives. This would amount to paying 
thanks for Allah's bounties. However, this 
would be possible only if you obey Allah's 
laws strictly (2:21-22, 16:53, 71-72). 

(115) Allah has declared the following 
things as haram, 

1. Carrion; 

Z Flowing blood; 

3, The flesh of swine; and 

4, that which has been dedicated to 
someone other than Allah, 

However, if one is faced with a situation 
when he can find nothing else to eat, except 
the above-mentioned, and his life is 
threatened, he can partake of what has been 
declared to be haram provided he is driven to 

& «ift jtf*6 ssSSife wzxS, & 



16 - An-Nahl (The Bee) ^382j J-^J| *^_ _ \ "\ 

it by starvation and not out of greed or the 
desire to violate divine laws. In that case he 
will find Allah a protector and nourisher 

(116-117) Only these things have been »,*, ,<^ .^ ,* t „ « ,& v , „, ,, tc , 
declared by Allah to be haram. Do not ^T'^^J^"*^ ^frf^ 
pronounce things to be haram (prohibited) $^ffiM&&*^Q$&J'0ffiM&\>J^ 
or bakl (permissible) irresponsibly for that ®%$L\&$i'&V&®&i& 

would be foisting a lie upon Allah. Those " " "' " " 

who do this will not prosper. Such people 
might acquire some worldly gain but their 
> chastisement will be very severe. 

(118) To the Jews We had forbidden \ssi>\>c > *& p*»'s r> \'*s* \ it \>> s> * <s, 
.what We have already told you earlier Uj ^^ ^ ^^ U La > W* VW &s 

(6:147). We did no ?utm to them but they ©uftELU35^d#i^ 

k wronged themselves. 

(119) Strict restrictions were imposed on •, , ; ,* ., . if y ,t _*•• Jt*\\\i* ** .-ft ,*, * , *i 
die Jews because they persistently and ^*&™*^^^<4&f&&& 
intentionally adopted the wrong course. K^TJffiw^'&^jv\f&**% 
Otherwise Allah's Law of Mukafat is that a 

person, who commits a wrong in ignorance 
and thereafter makes amends and comes 
back to the right path, will find that Allah is 
GhafooranA Rabeem. 

(16:11 4) was adopted by Abraham. He was ^A ^T » , U°-wl Uj. j 

not just an individual but a community in <4$2S3|B££Jr&f (ii^iftj^iS-l ^fjSSjI^li^ 
himself exclusively obedient to the laws of &&$&g^&fy%$i&4$ZQto T 
Allah and did not setup peers to Him. This is „/ ,*. , , &*,&. , „ ,,, <* , I <T* 

why Allah selected him for high office, ©aftAMueUj ^^*i^1 g 1^ 

guided him to the straight path and 
bestowed on him everything that was good 
in this life, and in the life hereafter he would 
be ranked among the saliheen. This is why, O 
Rasool, We have asked you to follow the 
course adopted by Abraham who was not 
from amongst the mushriheen (2:125). 

(124) The Jews claim to be followers of #$* <[C , «. |y , .,. „*•. . , t < *, , ,,,. * , y , 
Abraham but have, in fact, created many >* ^ wl> Ad !*W w^l & &*JI Jfl«r Ifl 
differences amongst themselves. For <l^A^^3^^£l« 

instance, Sabbath was ordained to promote a 
sense of self-discipline among them but they 
wrangled over it. Allah will decide between 

. I 

16 - An-Nahl (The Bee) ^383^ Jaill %?j~~ - > "\ 

them on the day of judgement in regard to 
that wherein they differed (2:65, 4:47, 4:154, ' 

(125) O W'Do not entangle yourself £^£j^|^J^^J^| £*f 
with them. Continue your programme of ^Y^ws^'w^u^^HiJWsrui^i 

inviting people to the way of Allah with ^I^Jl^^^t>*dH-**'J**yjOi y-HjS 
wisdom and kindly exhortation and discuss ©5 jcS^l 

matters with them in the best possible * 

manner. Allah knows best who is following 
the right path and who has gone astray 

(126) If they do you any harm and it «*' "i ,t>s s » -f>j, *l>~'*y \i i»'-f-: t'w *\s 
'becomes inevitable to take revenge, do so to »» »*»**#> fc^^WU^L*], 
k the extent to which you have been harmed. e iJifr*^ 
'But if you can endure the wrong with 

forbearance, it will produce better results at 
the end 

(127-128) In S hor^adh«e to your ^^^^^J^C^i; 
programme steadfastly This will be possible ** ^^ ^ %% / , I -JAM** ^-^T; 3 
only through the help which you receive ®u£^^{jri^bi Wurf^ 

from Allah, Do not grieve about the 
unbelievers and do not worry about their 
schemes. Surely, Allah is with those who are 
mutiaqeen and mohsineen. 

17 - Bani Ista'el (The People of Israel) L 38 *! I J ] *^* *> \ V 

Surah 17: Bairi Isra'el » >.l i*-^ Li , 

(The People of Israel) ^ ^ ^ 

(1) (The atmosphere in Makkah had *A X < ( ^fi Mi '--^T*f »- i«*-r 'ft^i*/ 
become unbearable for the /,*«,-,/- ^JUW^^SJ^MiOi-) W6^ 
Mominem and there was little hope that the W £ ty ^1 (J* *i£l #£ Eft 6$ liSSl 
message of Islam would be accepted by o'JJJI 

those who had not only rejected it but 
planned to kill the Rasool) Limitless glory to 
Allah who moved his devotee one night 
from the sacred mosque (of Makkah) to the 
farthest mosque (in Madinah - where the 
atmosphere was much more conducive) and 
its environs We had blessed. The purpose of 
the migration was that the promises made by 
Allah to him in Makkah should be fulfilled. 
Most certainly Allah is all-hearing and all- 
seeing (20:23). (Therefore every decision of 
His is based on knowledge and wisdom,) 

( 2 ) (Hy™ is not a new phenomenon. It ,*4 «*Am* T"i r -*i ** 'M"' *"rt ( '» fvJ> 
was part of the programme of almost all the lj ^ } ' u&A UU lAM ^Wj <**P tf-y Wj 
thsuL It played a especially prominent part in &5sS 3j2 ti# 
the case of Moses.) Moses was given the 
book for the guidance of the Bani-Israel 
enjoining them not to take for guidance 
anyone but Allah. 

(3) They were, the posterity of those &,, ,~ < ^y.,, ; 
who were rescued along with Noah, who ©Lu-sl^u6*U] ffif/ubUi^tf* 
was a grateful servant ( 'n&g of Allah. 

(4) We had told the Bani-Israel in that «^ • »<fi i tf > ¥j JLC*ii i *» T"i *> ^p. '£• 
book that they would cause/Win the land ^<JM'<3tih*"» W^O^U^ di^Sj 
twice and would indulge in arrogance and ©lSji|t^S3j 

(5) The first of these occasions was a » • \ t[ {ff if' »W fi'T" W >"X' \'\' 
mighty invasion (of Nebuchadnezzar). They ^^ ^ • «*' U ^^ «»*Utf ^j>U !& 
entered the inmost part of your cities and ®5]^ljXj^j^C^JlOU^lj 
the inevitable happened. 

(6) Thereafter you made amends and We ,fcW ^ • , ^ |K , a f , ft , ^ ,*, , -p. ^w #*» r, t 
granted you a further chance of gaining ^^J^J^M^^Ij^a^l^ 
control over the land. We helped you with ©fitf 
wealth and children and greatiy increased 
your numbers. 

(7) You have seen fat yourselves d* £ty«$£&& J '££i$2i$2iik 

17 - Bani Isra'el (The People of Israel) ^385^ J^ J^wf ^ %>y™ - ^ 

when you did the right thing it was to your '$&l^^\\^ 

own advantage and when you went astray rtS|ifKi*V'i!i-^ 

you had to suffer the consequences of your ®UjH !*» w i^wJ £^* 

wrong actions. When the time of reaction to 

your second lapse (invasion of Titus) 

arrived, people were raised to humiliate you, 

They entered the temple as on the previous 

occasion and destroyed everything which 

camein&eir^y(17:104). « GES i&i£ & "JES «sf jft tf£ 

(8) Your life of ignominy still continues ^ ^ ^ l* 

but there is another chance for your ®U^CJit341 

renaissance. If following this rasoo^ who has 
come to your own habitation (Madinah), you 
, adopt the right way, you will receive Allahs 
F bounty (7:156-57). If you treat him in the 
same way as you treated your previous anbiya^ 
> you will inevitably be recompensed for it by 
Allah and your abode will hejahannam which 
serves as a prison-home for those who 
discard the right way. 

(9-10) The Quran, which We have ^<^|«E^ 
revealed to this rasook guides towards the ,:7^^ 

path which is most upright (and balanced) <J*#£ 3 SyJl S«a^ WjSI 01 *i*' ttK* 
and announces to those who believe and do ^] f (JljJjJE jSgi>!$j 4 

good actions that they shall have great 
recompense, and to those who do not 
believe in the life hereafter that they shall 
have severe chastisement, 

(11) (It is not possible for a man to 
determine what is absolutely good or evil for 
him,) This is why he sometimes covets what 
may in reality be harmful for him as he 
covets what may be good for him ? for man is 
prone to be impetuous, (Therefore, he is in 
need of revelation which distinguishes 
between right and wrong,) 

(12) AMi has made the night and the ^, tf B£j jjfl^<# jt&a$BC; 
day as two signs -the sign of night is that it is , 9 " „ „,,. " ~„ t m , 9< ^ t , „ 
devoid of light and the sign of day is that it is C*# I a Jft W*9 J %t j V* 3-As lj«¥y B j&* 
full of light - so that you may secure Allah's ®%$Qj&£$ ffi k $J& 
bounties. The alternation of night and day is 

necessary so that you may reckon the years 
and keep account - Allah has made 


17 - Bani Ista'el (The People of Israel) T386^[ Jrl>-~' l^ i>^ W 

everything distinctly clear (6:97, 10:5). 

(13) The struggle between good and evil gft^g <J * # ^£ A gj, &# <£& S*J 

continues within man himself and the "" " * wijr'' ifc 

record of this is fastened around his neck ©ljjil«<L£^ 

i.e., it is not anywhere outside but is within 

himself. During this life, there are many 

thoughts, feelings and desires which remain 

hidden in the subconscious mind. On the 

day of judgement all these will be brought 

out, in other words, the record which had 

remained folded hitherto will be spread out. 
A (14) Allah will say to him, "Read your ^CS^^^i^&A 

*4i? own account Today your own self should 
<^ suffice to make out an account against 


(15) This record is evidence to show that ^^tggi^^^QStf&ltf 
<*&? whoever follows the right path will do so to " * f y , , „ ^, **,, k t , ]„ m », ,• ,*& 

* his ownbenefit, and whoever goes astray will ®Vj^^^^^W i^ljJjB-yij-w*^ 
reap the consequences thereof himself; no 
bearer shall bear the burden of another, 

Allah does not chastise any people 
before He sends a rasoolto warn them of the 
consequences of following the wrong path. 

(16) What generally happens is that afaffi%ffi%fflt$$$$fefi 1 tl$ 
instead of paying heed to the warning, those ,,w % '" 'f'Ai'fr 
who exploit the labour of others become ©W^Aw (J^'W* 
more intent in their misdoing. Our Law of 
Mukafat takes its course and the doom they 
deserve overtakes them and they are 
absolutely ruined. 

(17) (Lookathiswry howmany ^j^f &•"£#&<£&&&& 
generations since Noah We have destroyed <- w * * ** " ,,,„ K 

(which shows that your Rabb has enough ® !j W '-^ 

awareness and insight about the misdeeds of 
his creatures). 

(18-20) There are two categories of ^$$$$£\^^i^SSiS}$& 
people - those who believe only in this world ^; ^ jf , „ ^ «,„/M »' s f " l1 
and those who believe in this world as well as u^J «>^ ! *'j > tWjmM WV+ *Mt >*? *J 
in the next. Both make efforts to secure the Jj %)'j&%Z> & $$> £*£ J»J 5£ S 
bountiesoftmsworldwBchmeywmhave ^^^j^^^jSi^iSk^ 
m proportion to their efforts. Allah helps -° ^ r w ^^ 

both of them and does not stand in the way 
of either of them. The fruits of the labour 

17 - Bani Isra'el (The People of Israel) QbtT L, L^| ^ t^^ - ^ 

of those who believe only in this world will 
be confined to this world and in the hereafter 
they will be doomed to jahannam where they 
will be condemned and forsaken. But those 
who believe in the hereafter also, will be 
recompensed for their efforts both in this 
world and the next (2:200-201, 11:15-16, 

(21-22) Just reflect on how some people , ^ ffi g^jg j- -35 te *g£ flg j£jgf 
exceed others as regards the bounties of this J7 „, S -V; ^ \ , „ . r * rf r, « *?*> 
world but in the hereafter there are higher W*^ J^2a >' m ^ fi* J*? N®^^ J*>13 
degrees and far greater bounties. (And in ©^JJ^ 

order to achieve this) you obey only Allah's 
Jaws and associate no one else with Him. 
Otherwise you will stand condemned and 
forsaken (43:84). 

hereafter^ Allah has prescribed some r; y ^ ^ . r^tTTJ*' *?\**7\ rfTs77s<*<*k 7 •> 

permanent values including: WiS* % $ Uj J* 55 U*£ jT U J£ 1 Apt *i)i^ 

1, You should obey only Allah's laws; ?C^5S) £?# Cl^ ! ^^ ^^t>^G®Cd^^ CjJ^^ 

Z You should make good the ±f*.** **\$ /[*?[<** ***\ ^ *\ts 

deficiencies of your old parents; © j**<^j W u\**j ^j Of* 

3* If one or both of them grow old, 
you should not prod or reproach them but 
speak to them respectfully (36:68); < 

4. You should give them protection 
with affection and say; "O my RablA (Enable 
me) to provide them means of nourishment 
as they had raised me from childhood ." 

(25) You should do all this, not in a ,g ^ gu tJ j£ ■ , ij^g * K Jjy £, 
mechanical manner but from the core of u ° ** Ui ^ *^ u " ^^ y ,,1T,\ZZ 
your heart keeping always in mind that what ® > Jfc W^u ^1 

you do for your parents helps in the 
development of your own self. Allah is the 
protector of those who revert to Him for 
His protection. 

(26-37) Returning to the permanent 

(26) 5. You should give their right to the 4'>£>$f J3#g^£)ft£A SlSjj 
near of kin as well as others who need your w -***>* Jj t ^ J! ^ U ^>" J A ^"^ J| ,a *» 
help and stranded wayfarers, (This should be 
given to them as their right and not as a 
matter of charity (70:24).) 

17 - Bani Itira'el (The People of Israel) L 38B J L»Tr**'l %^» *J> W 

(27) 6, You should not squander your j-"i 'J^ih <- cg^- j» 'ijiu 'i'?! n<w ", *-*ti <:* 
wealth, for mose who do so, belong to *e ^ ^ <* <*W» «W W* «WJ ci 
fraternity of Satan who is a symbol of those ®G#" 
who defy Allah's laws; 

(28) 7, If it so happens that a needy M >\&\'.>* ^ *s v""T<-*l »*' s < »-[<\' 
person comes to you and you yourself are ^ ^ ^** ^ t>* *•"--> *W-rf* ^£ U ^ 
seeking help from Allah and cannot help eG^SlK 
them, you should at least offer to him a word 
of sympathy, 

(29) 8. As regards your personal „,«. , »\^y»,k&<>aJ> \yt\fos v , t3 a- 
expenses, the basic rule is: your hands should i^^WUS^Sj^di^^iUJ-filj 

^i k> neither be tied to your neck nor so wide open ®Yj£3 X$* 

*^that nothing is left for you and you are 

j$K reduced to destitution; 

W (30) 9. Keep in mind that sustenance is y* , y , %& Lt >,, x** , •. *,., * ,„ ^ tf 

A given in proportion to efforts, so you should ^feW*** ^J^C^O^J^^ui 

<^make your maximum efforts to secure it ©£# 

(53:39); and most certainly He has full 

awareness and insight about His people. 

(31) 10. You should not kill your tf . »*&, ,>u<> 'j^ikT'i *-;■; .'ArW tf^tf' 

children or deprive them of means of ui <*W>+*u>V* &\*&£yW% 

development for fear of being reduced to ©SjfeuBiJjK 

poverty. It would be a grievous crime to do 


so, It is the responsibility of the Ni%am-e- 
Rabvbtflta to provide both for you and for 

(32) 11. You should not let even the 
thought of fornication come near you for it 
is an indecent act and opens a way for other 

(33) 12. You should not take away vj&* ajl »-vj. •ft Ani^.-A ^n1'#d> 
myone's life, which Allah hi. made sacred, ^jf^' ^V'f^f,^^ 
unjustly. If anyone is killed unjusdy, the ©'jj^w^^I^J^I^J^^^^^SS^^ 
divine order itself becomes responsible for 

securing justice for him. The authority 
deciding the case should also see that the 
punishment does not out step the bounds of 
justice. Justice should be done to both 
parties (5:32, 2:178, 6:152,42:40); 

(34) 13. You should not touch the ^<tf>f<V i '"'*'('-'* .sir A * "]\ '\Y W& fr 
property of the orphan who is under your B ^ ' ™ &* ^%Ti ^f 3 * J ,. , ~ 
guardianship unless it is to his benefit, till he ©!&£* SBij3lfci} Vj3^ $% 
reaches the age of maturity (6:1 53); 


17 - Bani IWel (The People of Israel) L389T i 7 I ^- a vw 

14. You should always fulfil your 
commitments, for every commitment will 
have to be accounted for. 

(35) 15. Whenever you measure out **> „. lU ,^„ 1( n , lr lf ^.^^^^ , > v 
something, you should measure it in full; ^^^ ] ^^W£Mfy3$\£% 
whenever you weigh something, you should » jjjfe ^f| 
hold the scale evenly. (This is how society 
will be able to maintain its economic 
balance-83:l-3.) This is fair (for everyone) 
and much better in the final analysis. 

(36) 16. You should not take a stand «* *iflV ~>1 r •.*, tf| ,*! *f ^ ^ rf „ 
(regarding anything) where you have no U* 4, WJ<Mj *wl d JU* fc dd <j*J L. ^bSj % 
personal knowledge (use all means of e^&^gifljf 

.inquiry and then come to a conclusion - * 

'Allah has given you all the faculties for this 
K purpose). Mind it: the ear and the eye and the 
heart - all of them shall have to answer in 
regard to the question whether personal 
inquiry was made about the concerned 

(37)17.Youshouldnotwalkproudlyfor ^ w, <*H « .< •* lf , ,* ^ , ^ vV 
you cannot cleave the earth nor can you ^ C^J U*j21l O^ e>> efil Lj- yfcS) (J & % 

attain the stature of mountains (31:19, ®\%ffcl\ 

40:75,3:187). U * 

(38) Your going against any of these r,,,* «,„ ., , „„, , t]t \ 
directives will be odious to your Rabk ©UaA* *%j 0^ ■Ufr-uMJiCP 

(39) All these values which are full of ^fwi, ;,„• ^%A,^,r\* +»***4 r^r, , . ' 
wisdom have been revealed to you by your >' ^'^^ V^^j^i^^^ 
Rabk None should therefore, set up peers to elj£ JS CjLv££ 3 J^ " 
Allah. If anyone does so, he will be cast into 

jabannam, condemned and forsaken (2:269). 

of ^SSSfffiSS^SS t^w^tosa&ivto 

malaika for daughters, ask them: Is it ffi'fcljff 

conceivable that Allah should exalt you by 
assigning sons to you and take maiaika as 
daughters for Himself? How awful it is for 
you to say such things (1 6:57)! 

(41) Just reflect in how many different .i^« A * > » '\"±\»H'\ Kk \ ,- r^*v *'<, 
waysWehaveexplainedinthisQuranwhatis • l ^ B ^U*A*Ui IftP&lvMU^UVjhilj 
good for them.rc Y et their aversion to it is 

" M . || | 

(1) Quran does not deal with a topic folly at one time and at one place. Instead, it spreads it thtot^hout the 
book through its method of repetition (tasreefoayaat), that is, the explanation of its illustration through 
examples and exceptions sprinkled all over the Quran. 

17- Bani Ista'el (The People of Israel) L. i90 J, LJj-»>\ %^ ^>v^ - W 

ever-increasing (1 7:89) * 

(42) These people say that AUah has ^ J| gSS^ Si £,i6C CT^Jli Sii S»if J* 

associates whom they have set up as peets to "^ °* ^ *^ J ' u ^* v^^uoy^ 
Him, O R^^/^Tell diem that had this been &%£>* 

the case, these so-called associates would 
have devised means to share with Allah the 
control of the universe. In that event, there 
would have been utter chaos (21 :22). 

(43) It is clear, therefore, that Allah is ^ figf* sAHfy lifW** 
much above what they ascribe to Him. * 

(44) Whatever there is in all the heavens 
and the earth and all 1 
the accomplishment i 

it worthy of all hamd. But (with your scanty el*!*? 

knowledge) you cannot (for the time being) 

appreciate the functioning of this 
phenomenon. Allah provides protection for 
everything in a most subtle way (so that they 
continue to function without interruption). 

(45-46) There are those who are pre- ^ i* •,* v a ,* A y*v ^•vW" *\*£\\*V&\*\* 
determined not to accept the message of the j^*^ f-Jtf t^^t^ 
Rasoo/md do not believe in the life hereafter, ^ISt ^ j &WJ «T ^Sl^jfe J* Uu^j®IS^S Ct^ 
When you present the Quran to them, O el^j^f^ 
Rasooi, an imperceptible curtain falls 
between them and you. This results in their 
hearts becoming covered and their ears 
becoming deaf so that they do not 
understand what you say and especially 
when you say that there is only one Allah 
they quickly turn their backs in aversion 

(47)Weknowwhatitisthattheywishto ^ r >< **v y i'1i "**' <***\** ,*t c**y f****** 
hear when they give ear to you and what they *W^^44t^ 
whisper to each other when they are by ®!j.*^!!Vj^ 

themselves* We also know when they say to 
the believers, **You are only following a man 
who is bewildered " 

(48) just see the similes they find for ^ g^ft^'Mfttfffiijtfffi 
you, because they have gone astray (7:198, ^ m*9~i J* *** L*u* j *-u pjlk* l^j^ 

10:42, 47:16), and now cannot find the way 
(to the truth). 

£2^^™^:^!* eBW-B£.£*55«sBEi3SB^6nss 

against you is that, you say that after they are 
reduced to bones and dust, they shall be 


17 - Bani Isra'el (The People of Israel) L391 A L \ *~,\ "LX* % y W 

raised up again as a new creation (17:98). 

(50-52) Say to them, "This will be done lt v, , , ,. «>» f^ mx ^ ,, . „ • * ^ , *• ,, ft 
even if you were turned to stones and kon or ( ^ff^^^/f TT J f°*^ J , J J W ,j£ 
some other substance which you consider to 5 jj>* OST J$j» (j?gJ^ ^ ^jiftj tlr* (jyjCl* 
be the hardest." They ,31 «tor£ "Who** ^f J£ # ^ JJ ^^J^JJJ £f} Si&3 
bnng us back to life?- Say, O Rasool, "The ,,,* ^^ ^ ^^ ,*""■' I* < *M 
one who created you the first time" (when >1(»^Wi^>^^W(A 
there was not even a speck of you; so, if the lij^sjl 

dead can come to life again, nations can also 
regain strength - by following His laws). 
Then they will shake their heads derisively 
and say, "When shall this be?- Say, "It may be 
near at hand. It will happen also in this world 
when you submit to Allah's laws and 
participate in the divine programme to make 
it worthy of hamd. You will regain new life 
and forget all about what happened in the 
past and think that you had tarried but a litde 

(53) O RascaU You should ask those who k ,w> %?/ • iiiji, tf u ,, * f ^ , jt { ^ t P ■* ,,#,, 
have submitted to Allah's laws, to speak ^**^ ^-^ C^^' ^ CT-H l# l^l W^^Wi l>j 
gently to the unbelievers and to each other e^SuiyB^u^ 

for Satan is always on the lookout as to how 
he may create dissension amongst you. Satan 
is man's avowed enemy; 

(54) Allah knows all about you. If you -pv hw H X *> W , , * M+*> W , . h§r § ** K m, 
follow His laws, He will bestow rahma on Uj ^^ ^ id jl^T* ttj id j^^IJ&j; 
you; if you go against them, you will be ^^^^^^j^jf 
chastised. You are responsible for your 
actions and the Rasoo/hsis not been sent as a 
warden over you. 

(SSJAUAisweU^eofeverythingin J$%£tf *uHS£^& A &$& 3& 
the universe. He had sent anbiya to every <- r ^ w *"^**J upj -"-»*=?»•-" ^>*i mwj 
nation. Among them was David to whom @ljjJjijliE^tjL#J J^cJ-Sl 

was given the Zaboor (Psalms), There was no 
distinction amongst the anbtya so far as 
nabuwwah was concerned. They were, 
however, differentiated from each other by 
virtue of their sphere of activity (2:253), 

(56) Say to die mMtm that they j ^jff^$^^j<SjJ|.j a jJ 
should call upon those whom they set up as Jta * , /" lw *"u»W -*• ?s* J u^hkhjv" >3** <*f 

peers to Allah for help. You will find that *$)?!£ 

they have no power to relieve them from 

17 - Bani Isra f cl (The People of Israel) ^392^ I T^| ^ %>±~> - W 

distress or to bring about a change in their 

(57) Amongst those whom they setup as 9 ^< st* ^Ti > *v \| ^^^*^ ^ » *s /* A ^ f 
peers to Allah, the ones whom they consider ^^flff'Jl^J^^lf^ 
to be nearest to Allah are those who uo^otau}^lj*£^ 
themselves strive to attain nearness to Allah ©1**55 
and hope for His rahma y and fear His 
chastisement which should be shunned (at 
all costs)* 

(58) TTiese people think that the system ^^ -^^ ^ ^-^ | ^^ -3^ 1^50^ ir^ 3^ ^S^ <1^ cl>l^ 
they have devised is so strong that none can M *^ * ^7 ZT ^(t\J^/^^ • ,7? 
touch them. Tell them that no system built ©!jj"S^'44^u* ^ 
on wrong foundations will last forever, It will 
be destroyed here in this world or its 
upholders are subjected to grievous 
chastisement. This is all laid down in the 

*A? book containing the Law of Mukafat 

(59) They say O W, that if you are ^^[^Jf^^^f^ 
truthful in your claim you should show them T^ Jv 1 J* 7^ T, ; ^ *J 7£ j * 

some visible proof of it Nothing can hinder ^iP %^i% lW K ^ 13^ fljjj, *M J»J 
Allah from bringing forth such proof but 
history has shown that human beings who 
do not apply their reason, seldom learn from 
such proofs* For instance, the people of 
Thaniud had made an agreement with their 
rasoo/ that they would allow all animals to 
drink water from the springs. To see whether 
they honoured the agreement, a she-camel 
was marked for the purpose. Not only did 
they disregard their agreement but they 
hamstrung her, and We do not send these 
signs for any other purpose than to convey a 
warning (7:77, 11:65, 26:155-156, 54:28-29, 

: warning without prejudic 
circumstantial evidence would lead them to k\*lXffll& \}l ^ J^XS 

believe that the warning would come true. 
For instance, during the early stages of this 
movement these people were told that they 
would be brought around towards it 
gradually, but they simply mocked at it. You 

17 - Batii Ista'el (The People of Israel) 


Ji~\s~\& i>>~ - w 

had narrated your vision to them saying that 
you would enter Makkah victoriously one 
day (48:27) but they never took it seriously. 
By the parable of the "cursed tree" 
mentioned in the Quran (37:62, 44:43, 
56:52} they were warned that if their 
ringleaders did not desist from opposing the 
movement, they would be disgraced and 
humiliated. But they simply mocked at it 
These warnings were given in order to cure 
them but it only increased their 
^^rebelliousness as happened in the case of 

(61-62) The story of Ibkes and Adam has 
been narrated before. We told the mcdaika to 
bow before Adam and they did so* Ibfees, 
however, refused to do so saying, "Shall I 
bow before him whom You have created of 
mere clay and exalted above me? If You will 
only give me respite till man remains on the 
face of the earth, You will see how I will 
subdue and humiliate his progeny - all, but a 
few (2:30-39, 7:1 1-14, 1 5:27^41)." 

(63*65) Allah said, "Go ahead, 
whosoever from amongst them follows you, 
the recompense for him and you will be 
jahannam - an ample recompense " I know 
what schemes you will devise to lead them 
astray - some you will entice through your 
propaganda; some you will assault with all 
the forces at your command; others through 
polluting their economic order, some by 
ruining their children through wrong 
education and others by offering them 
various undertakings. In short, you will ruin 
them by holding out to them alluring 
promises. (You may do whatever you want 
but) You will not have any power over my 

devotees who will adhere to my laws • For 
none is worthy of trust as (the laws of 
Rabubij)iatj$vttx by) your Rabb. 

(66) How trustworthy Allah's laws are, 

9* 7 

j>0£> Ci*-u ^**l J^vs oaLaJ ttf l^^jffi 

CJ "lite &% JJ#il <3 JJiJS 3I>£ 3& : 

(2) Man is not evil by nature, and can overpower evil if he leads his life according to Allah 's directive s . 

17 - Batii Israel (The People of Israel) V 94 J. J^L^'lT^ %>$" - ^ V 

you experience daily; For instance, He makes 
the ships sail smoothly through the sea so 
that you may seek His bounty. This is His 
rahma for you, 

(67) When any mishap befalls you onthe jO^^I &$&?&£\$%\>$Z% 
sea those whom you call on besides Allah do *" ' ^ , *,•)••>* 
not come to your rescue and you can ©LuiJyLJjJIcJSj i^e>l>Jl(Jl 
overcome it only if you follow Allah's laws; 

but when the trouble is over and you reach 
land safely, you turn away from Him. How 
very ungrateful man isl 

(68) When you reach land you think that fg{Y$& <t£ jf A\ cLjX> S3 ti&M 
' you are perfectly safe. Is it not possible that a Jj * ** k * J *** ^ J '^ ******* ^££?>t 
.landslide may swallow you or a sandstorm ^jOxcWW^ 

strike you? In that case, you will not find 
anyone except Allah's laws to protect you. 

(69) Are you certain that, if you go once • *f * k yKf a & j\\tJ£j* >?"> 4 »f »*» \>\ 
more to the sea, no storm blast will drown ^ <f _ ,„ 
you? YouwillthenfindnohelperagainstUs. ®^ 4 *^J !**f 5J * ^ W**S* W 

(70) (Physical forces working in the ^gj^jj^i J^J^I g ^^6 
universe are mighty and powerful, but to * **<^Z ^ ^ ^ 7%,^ n 
mankind We have given superiority over all ©i^l^e^jflfi tf ^d^j^W! 
of them) and certainly We have honoured 

man (and given him the knowledge as a 
result of which) he can conquer the forces 
of nature on land and sea and thus earn 
pleasant sustenance for himself In fact. We 
have given superiority to man over most of 
Our creations, 

(71) (But human life is not confined to ^^ffl$$*j^ l J$ft\£$% 
physical life. There is another life constituted ^"VftSJVJys'L^ ff"%^ ^ Z 
of his actions and beliefs which continues ®j^wj^* JJ-^»Sw»-rt! 
beyond this life - 15:13.) And that day all men 

will be called along with their records. Those 
who will be given their records in their right 
hands shall (be delighted to) read it and they 
will not be wronged in the slightest degree. 

(72) (But this does not mean that the J$£Q3fcJtlfMtifijjl\fri$&&r, 
consequences of human actions will ' 

manifest themselves only in the life 
hereafter; they affect his life in this world 
also.) So, one who is blind in this world, will 
be blind in the hereafter - even farther astray 

17 - Batii Isra'el (The People of Israel) ^395j[ J^ k_^| J^j *^w - W 

iS^Eg) i/£Eiau*^SElif3 tf ^ 

from the path (of truth), 

(73) Your opponents tried hard to lure fr£ <J|K| 3ft fetf JjJ ^ -gJQ f-g • , j 
you away ftoffl what We had revealed to you ^ °^ ^ " J W X ^S £° ^ 
and cause you to substitute something else in ® SS^ <^J ^ 5 liy u fijjt 
Our name and thus take you as a friend. 

(74) Had you not adhered steadfasdy to g£J g^A ^^$^'fg0J 
Our laws, you might have leaned a litdc J^^-*^L^^^^o-*u' J>j 

towards them (1 0: 1 5, 11 : 1 1 3, 68:9) . 

(75) In that case, you would have tasted gg ^ jg q Q ^ -£, ^^ ^^ g, 
double chastisement in this world as well as * * " 

in the next and you would not have found e L&£> 
. anyone as a helper against Allah. 

(76) The Tews in Madinah had decided $ t (V t*" *,** »/t . ,«, • •^■'"'l t**tsJ » ^ 
to make life so difficult for you in this city , *>V*ZJ *?* 

' that you would be forced to leave it also. If ©5j?3ld(ils- 6^ 

that had happened, they would not have had 
any more respite. 

(77) This was Our way for the rusul 
whom We had sent before you and you will 
not find any change therein, so far as you are 

(78-79) This will not, however, happen * , ,^j, , M, jj ^ V, -g, ^ |\*|, ^ 
automatically. You will have to strive hard for U ^Q£* ^S^^T-l^l 
it. You will have to follow a definite &* j ^^^j^^!l^^ 
programme. Set out your schedule for the Jffi* fcfcl ^^ i * l * ^ ^f < 

whole day in the light of the Quran, before 
the day dawns, since that time is very 
congenial for such deliberation. Then, from 
the dawning of the day to the evening, 
follow it practically In the early hours of the 
night consult with your companions (73:20). 
In the late hours of the night, you may rise if 
necessary; this is, however, voluntary 
devotion for you. 

If you and your companions follow this 
programme assiduously, you will soon attain 
an exalted position of praise and glory in the 
eyes of the whole world* 

(80) Say, "O My Rabbi Whatever be the „ * ,*>>* s , > *& + * a< *> *A**i *£ »i^ 
situation in which I find myself or from ** ** ^' J *** ^ ^ ^ J*i 
which I have to come out, let it be in a ©l^UaLj^jJt^(J*H:s 

perfectly right manner and grant me strength 
which in every situation shall bear me out " 

17 - Bani Isra'el (The People of Istael) £ 396 J Jlt-d^' £r* %>y~ - W 

(81-82) O KWannounce to the entire ffi s &$<$^&ffll\ffi i &\jL & 
world that truth has manifested itself and \** ifa, *'*,»*• **n*<» ^tf* sw &1, 
falsehood has vanished; for falsehood by its 3lc^lj#Vu&^^j3*U$j»UybiHu* 

very nature must perish eventually. This will ©CtL* 

also happen by following the Quran (step by 
step) which is a healing and rabma for those 
who believe but which increases the loss and 
distress of those who rejectit. 

are bestowed on them, they grow indifferent ®UjJ 

. and turn away but when distress overpowers 
them, they fall into despair. 

^ITJZ^Z^LX ^^^^"^^^ 

himself fetters which limit his freedom. His 
actions are, thus, limited by his self-made 
laws and beliefs. He remains in the self- 
deception that he is following the right path. 
But the criterion to judge who is following 
the right path is Allah's laws and the 
limitations imposed by Him alone. 

(85) When you say, "It is Allah's wahi ^^fe^t^iS JS V^li^ifitS 
(revelation) which I communicate to you/ 5 US^dJ^i^^iotfrj^^ ^'^^jWj 

they ask you as to what the nature of wahi is* ®%& ^1-r*' ■ 

Tell them that it belongs to the realm of 
Allah's amr which is not possible for human 
beings to gr asp with their scanty knowledge. 

(86-89) If We decide to take away what 
We have revealed to you, you cannot find 
anyone to plead your cause against Us. It is 

only Allah's rahma that it is revealed to you <| g gg| \% J^ gjjj $ $> £j|J Jftjt «% yj 
and great indeed is His favour towards you Kitf'""' ""!> \*> f > **\ ***** s\£fc v sA' 
(2:105, 6:125, 14:11). Should jinn and ins ^^^^ff^f^ , ^^. 
together attempt to produce the like of this elj^3iu*USt^l ^li ^^^^gt^Hj^ 

Quran, it will not be possible for them to do 
so - however the one group may help the 
other (2:23, 10:38, 11:13). We have in this 
Quran explained the truth to man, in diverse 
manners, but the majority of men do 
nothing but deny it (1 7:41)* 

(90-93) Instead of reflecting on the ^j^jffiyffifc&yb^ 
Quran, they go on demanding that you ^ ?%£* £**<* " , ., < , %>, ,« 

17 - Bani Isra'el (The People of Istael) C?Zi Ji'i*-* 4 '' lJ^ %>T" - W 

should show them miracles e.g, "Cause a $^$!^&$i$ ] 3$&&5tf&S 
fountain to gush for us from the earth, or „, „,. ', &»<,, r/su t i^,a ,»*>»»»,.- /-iiv,*? 
have an orchid of date palms and grapevine "fj^^ 7^,9,t,^^ _■ £ 
and cause streams to flow profusely therein, fjj % cilji tjj U*^ l! 3 *i& Q^S* Oj^ d£ 
or cause the sky to fall (upon us) in pieces as e$*i 

you have threatened, or to bring Allah 
Himself or malaika before us, or you have a 
palace of gold built for you or you ascend to 
the heavens. We will not believe even by your 
ascension to heaven until you cause a book 
to descend on us which we can read (26:1 87, 


Tell them, cc My R^is much too exalted 

L to compel you to believe through miracles 
and I am only a human being and His 

(94-98) They do not believe in You ^f^^ll^W^il^uf^B^K 
because you are a human being. This is not a ' ,,^,,/^rs. , K . „» jf,* A.P4*?*\ 
new phenomenon. Whenever We had senta ca^U^^U^'W^L^W^^f 
wool, they objected to why a human being #£15^^ fl$9&ffi^\&jffl2$& 
had been sent as a rasooL and this (objection) /^ *i . v m *•• k* ' f* < * V '&<&*>&'"' 
stood in the ^ of accept hts teachittg, >*£» * '^X^t 1*3 
Say to them O Rasool, "Were there angels ^jSj^^JUSlW^f cr»uWt^J ^W 1 
walking about on earth as their natural abode $ ^JJifc MSijQgCi^fJ ^3^ Ij35 
instead of human beings, Allah would have , fl W&V |^f ^^Ul^ife^ 
certainly sent down an angel as a .rasool '^^^H^J^^^J^^ ^s*tfK?< 
(43:60). I can only say that Allah is a ®1oj^t^i?jS3Sl^ESjj&tL^Sr^ 

sufficient witness between you and me to 
decide this. He knows everything about 
human beings. I can only say this much that 
only those who follow His guidance will be 
on the right path and those who go astray 
will find none to help them. On the day of 
reckoning, We shall muster them on their 
faces, blind, deaf and dumb and their abode 
shall btjahannam. When its fire begins to 
abate We shall rekindle it - this is their 
recompense for having refused to believe in 
Our laws and for having declared, fC When 
We are reduced to dust and bones shall we be 

raised once more as a new creation?" ^f J* jib u^j^lj ^iW 3* <!$$ ^ w' \ykJA 'y 

(99) Do they not reflect that Allah Who $^\&&a$%\$Z*3$* ** 
created the entire universe out of 


17 - Bani Isra'el (The People of Israel) X^ii JL* \j-"\ tV* \>*-~ - ^ V 

nothingness is able to create the like of 
them> and has appointed for everything 
(according to His laws) a rime of life in this 
world about which no one should entertain 
any doubt? Yet they persist in denial. 

(100) The result of their belief that life is 5^ >£r"*> > -jf i?t ?- • - ^ * • ^ r^< ^ *-fo >^k ^ *|£ 
confined to this world is that they hold ^^~^ ^ ^ t£> ^^J> 
wealth for themselves. If you ask them to ©Wu^il'u&j^^^ 
keep it open to the use of those in need of it, 

they refuse to do so for fear of its 
diminution. Man left to himself, becomes 
* covetous. 

(101) To make clear to them what the , vl^ ?*T T^t *"" 'I* 1 * 1 *% 'i^- * **F**\ '"V 
.consequences of such an attitude are, ^ Wii ^^^^^^^^^ 
' narrate to them the story of Moses and the ©L^^^^^fe 5 yiw^^^O^* 

Pharaoh. Before the Pharaoh was ruined, We 
' had sent Moses to him with nine clear signs. 
If your opponents entertain any doubts 
about it, ask them to ascertain it from the 
Barn-Israel When Moses came to the 
Pharaoh, he said that in his opinion Moses 
was a bewitched man (7:130*33, 27:12). 

(102) Moses said to the Pharaoh, "I fee! ^^&«J^Mf$te£S3fai 
that you are convinced in your heart that ^^usj-wv-***-'^ JA* J**v^ w^j^u* 

what I say is from the sustainer of the ®Ij^ii^K^E^yCil5' 

heavens and the earth but your ego tloes not 

permit you to confess this openly (27:14). 

You say that I am bewitched, but I find you a 

person devoid of reason because 

destruction and downfall engulf you from 

all sides, yet you do not see it" 

(103) The Pharaoh tried every tactic to n v*' ess * >x ?i£^ft * stfi ^ * » *c*g *<s\A< 
dislodge the Barn-Israel m the country but to -^ w=-^ w ^v^ w 

no avail, On the other hand, he and his 
companions were all drowned. 

(104) Thereafter We told the Bani-Israel ?*s X* \<*w < rffn'f'M ^l* T^i rr i j> +* Y\~* 
to settle down in the land and that when the *» *** ^ ^^ ^ ^M^J^jf^ 
second lapse came (17:4-7) they would be ©^i^U^B^Nff 
encircled and murdered. They were also told 

that they would be given another 
opportunity to revive when the last of the 
rajw/was raised, 

(105) And We have revealed this Quran ^\&§3l^?($^i$$$£ 

17 - Bafti Ista'el (The People of Israel) Ji?£i Jt'l^^Cj** VlT~ " W 

with truth and it has come down to you with 
truth and We have sent you (O Ra soot) to give 
glad tidings to the believers and warnings to 
the wrong-doers (7:1 56). 

(106) Since the intention was that people ^i^s&#J&&kX&&®k 

should accept the Quran after being "* 

convinced of its truth, We descended it not 
in its entirety but piecemeal so that you may 
present it to them with slow deliberation. 

"Whether you all believe in it or not (it does ; ^^^ t««i '*£ •>£ 

> not make much difference, but this book can u» <d %j ^ u^jfe©^ y ba 2M ujj* j^ 
be understood by those who have insight, e^^i^jg^^S^lfi^g o^-J^ji; 
.knowledge and wisdom and when it is 
' presented to them) those who are previously 
endowed with knowledge, will reflect on it 
and will submit to it and exclaim, "Exalted is 
Our Rabb. We are sure that all His promises 
will come true." They exclaim it with 
complete humility and tears in their eyes. 

(110) O W/TeU them/ Whether you ^ jg gyj g gf ^j, |», f jj ^, jj 

call Him by the name of Allah or Rahman- it ^ M'**1"uf ■-* <*- * i "Ji 

does not matter. All His names are excellent 4* (^ #G ty ^* 3J **5-HiJ«* 3J ^1 
and facets of the same reality. In the saki, do ©^U*j 

not be too loud in voice nor too low but seek 
a way in between." 

(lll)TellthemthattheAllahwebelieve ^|4^i5^I^^I^L4i^1^ : 

1. is worthy of all hamd, ®G# S5S0^' u3 QJ ^ tSiK ; 

2. has not begotten a son, 

3. has no partner in His sovereignty, 

4. is not feeble and, therefore, 

5. does not need a protector. The 
purpose of our life is that His order may be 
established in the world (9:33,79:7). 

18 - Al-Kahf (The Cave) G3 uA*$CJI ^>>-~ _ ^ A 

Surah 18: Al-Kahf J^\ <}$\ &)>. 

(The Cave) '" 

(1-4) All Wis due to Allah Who has fi jg ^ jg, ^ j£ ^ j^ ^ j^Jj 
revealed this book to His devotee, in which ^ „, +**,',** s „ ,*, • pt< ,, .»#t w^w ^ 
there is nothing irregular and which does not tttAsW' -^ *W U* U*^ U V ^ ^seW^ 
need any support to establish the divine £ ^*©E^ tS-tiJ $f <s^l u&*> 2$ 
order. It gives warning of a grievous ' SCfe&i;$!#«^^0 

chastisement to non-believers and * * 

announces to believers, who do right things, 
glad ridings that blessings from Allah await 
them i.e., a home wherein they will abide 
beyond the count of time. It also 
.admonishes those who say that Allah has 
begotten a son. 

(5) Neither tfiey nor their forefathers ^ %g £ff^ fi J, ^ ^ t 
-have any knowledge of this. (They do not ^ . , tf .„ 

know) what a dreadful thing comes out of ®V^> iStaWJui -H*'j»i 

their mouth - and this is nothing but a 

falsehood that they speak. f , ( - . r ? , f 

(6) O Raw>tf Would you vex yourself to fc*** '^ Ij*&^ yl^bt J* dU* ^ <ilUi 

death with grief in going after them? ©[£^f 

(7-8)Tho S ewhobeHevethatAllahhasa 8 «^{^^^fl&^$ j£(;0£(5| 
son, also believe in monasticism (57:27) but @ ^cr~U*UA*W^ H>U?j JV IT uu "£* 

do not realise what great harm they thereby ®Ufr 'O*** 4s* « U**f "!> 

do to mankind. This can be understood by 

an example. The earth has the potentiality to 

grow which is most valuable both from the 

point of view of utility and aesthetics. But 

this is possible only if people put their 

labour in it (18:30-31, 46, 67:2). If they do 

not do so, the earth becomes fallow 

Similarly, the potentialities in man actualise 

through his actions while renunciation of 

the world leads to their repression. How this 

happens is illustrated in the story of the 

people of the cave. 

(9) Do you think that the story of the ^&\^\ffi^ 
men of the cave and the scripture was really — — -~ - 
something wondrous and strange? fThis was 

not so.) 

(10) Whit happened was that a few ffi&QfctflIijQ$&ft Ji^l^ll 
youths, seeking escape from the persecution >**A' *<* r"f 

18 - Al-Kahf (The Cave) G°U ^SZJ' %>jr~ - ^ A 

of a tyrannical order took shelter in a cave 
and prayed to Allah for means of sustenance 
and means for accomplishing their 
programme (1 8:19). 

(11) They lived in the cave for many «£^^l AJdSl,?^ 
years, completely cut off from the outside 

world (and remained busy in preparing for 
the accomplishment of their programme) . 

(12) Thereafter, We brought them into \S®$%ljW<&b&A&&& 
view in order to test the preparations made 

by both their opponents and the remaining 
> members of their own party who were left 

(13-14) O Rasooff Many stories were $>'>£' tfffiu !jS ^ liti 3iK a&Z? 
■ circulating about them. We will relate to you M *^*rl£?% » vVw^s V, 
what actually happened. A few youths had *J3 & W> W& l>S ali^iS Jf Uajjj©^ 
■believed in the truth of the divine order and e^S\i^^\^i^^u?^ 

had gone far ahead in their plan. Eventually 
when they stood up, We strengthened their 
hearts and they announced, 'We will 
establish the Niyam-eJkabubijya on the lines 
on which it is working in the outer universe. 
We do not believe in any authority save that 
of Allah. If we do that, we will be nowhere." 

(15) Our people have accepted the ^^^#^^|^E£3p- 
authority of others besides Allah, without ^ t , , f , >w< u -' 
being able to bring clear evidence in support ©W* tT UtfSlt£*.*U»t O* 3 <& : 
of their belief. And who could be wickeder 
than one who foists a lie on Allah? 

(16) After making this announcement j$^^\$$&\%QX%ZSJJS332l$i 
they felt that it was not safe for them to live " ' r^ ,f * /« ^YrfK, "<\s«tt' 
there any more, so after mutual consultation ®^>/ ' &****> <^w ?*»> J U^J 
they decided to separate from their people 

and the authorities in place. They took 
shelter in a cave with the firm hope that 
Allah would bestow on them His rahma and 
regulate their affairs in a manner agreeable to 

(17) The cave in which they had taken i<x , » •*, • ><< , .»f )/ „>< >"x .<, ^^h '£• 
shelter was situated in such a manner that the -»v— » ^ ^. - , / , * 3 u ,••<- 
rising sun declined to the right of the cave, ^l6^i^^jji*£^AjO^)^^U^Cj> 
while the setting sun kept to the left, so the (JJJ tf £^ £# JLiS ^ \£3l £» &t ^ ^ ^ 
rays of the sun did not penetrate the cave. ** " ' tt*^»2 

18 - Al-Kahf (The Cave) G°3 ^hS^JI j>j ^A 

They lay in its spacious chamber. This was 
one of the signs of Allah (to which He had 
guided them). In fact, only he can find the 
right way who receives guidance from Allah 
and one who does not, goes astray and then 
he can never find a friend who would point 
out to him the right way 

(18) They were so alert regarding their ^g *g ( £|J jggjj *%%£$ W$J%3i 
safety that they slept in such a way that if ~ , ' f „ «^ - ^ „., 

anyone looked in from outside he would jh9**-W* ^Al^U^ W^O^ 
consider them awake whereas they were ©C^iff ,* c AjjJS CtJlife ^52 

asleep. They also kept changing their 
position in the cave and their dog lay at the 
entrance with paws outstretched. In short, 
they had made such arrangements that if 
anyone came upon them suddenly, he would 
turn back in flight, filled with fear. 

(19-20) They remaned to this situatioi »JMjJ^ •$ jflj ^ tf^JjJK; &B5 
for a considerable period of time and were " - - 


Then they thought it was necessary to find ^y j^£ ^ & jHft ^ <&;$£ 
out what was happening in the outside "-";, -5 ~„ , , f rfwrfsn,^ 
world. They decided to send one person tyW&Jw^sW*^***^*** 1 ** 
from amongst them to the city with a coin 
ostensibly to buy some pure food, but in 
reality to see the condition prevailing 
therein. They told him to be very cautious 
lest anyone suspect who he was and where 
he came from. Because if these facts had 
become known, the people of the city would 
have either stoned them or compelled them 
to revert to their (people's) religion. In that 
case all their efforts would have gone waste. 

(21) The people of their party, somehow %^ffifr^& 3 $ffi^^^ 

find that their leaders were alive and that the 
time had come when the promise made by 
Allah would come true. 

This is the story of the revolutionary 
youths. After their death people forgot all 

18 - Al-Kahf (The Cave) r403J[ L^t*£UI *£> >A 

about their mission and made them into a 
legend. They began disputing amongst 
themselves as to what was to be done to 
them. Some suggested that they should raise 
a monument over their place of refuge, but 
others, whose views prevailed, built a place 
of worship (monastery) there. 

(22) Coming to the present time, instead >''te * * > \' %*>? * fa"* E >jj'l£ >Au<i 5i\s • A*Z" 

ofrememberingwhatahugerevolutionthey >&,#%,» &*** ,fa". ^ \*> , 

had brought, people indulge in a futile V^LpU* rtpj&gvs ****- t&3*i» ^f&i^Urj 
discussion regarding how many they were: «ffij!bfy#J$$tffi$ljffi$J^ 
some say they were three and their doe was t . ** < ,»„ , *. yjz&. 

thefouiotLssaytheywerefiveandlhek «UW*W-Mll 

dog was the sixth, and still others guess 
' about what they actually did not know If 
they want to drag you also into such a 
f discussion, treat this matter only casually and 
tell them> O Rasooh that it is no use 
discussing a matter about which only Allah 
knows (as to what their number was). The 
point to be discussed is: What was thek 
mission and what revolution did they bring 

(23-24) Man does not have knowledge flfftAfa i 0tfLtyNifo&&fi& 

or the unknown so much, so that he cannot J± _, * . ^ ^. 77 

say what he will do the next day (31:34). U* V* VJ»-S & (^ti d ti 1 "* <>J «*»» '*1 * 

What he should do, if he intends to do eljjj&j- 

something, is to get together the means for 

fulfilling his objective. If he forgets about 

any link in the chain, he should look towards 

the guidance provided by Allah and make 

good the missing link. He should, therefore, 

only say, '"This is what I intend to do. It will 

be accomplished only if I proceed in 

accordance with Allah's guidance." 

(25-26) Averting to the discussion $Hte$JS a < & &Q it $*&i&$i& 
about the inmates of the cave, some say that , ^ J " JL * " , 7 tJ 

they tarried there for three hundred years M>\* Wifcjfcit l^jj'j^j^'s-^^ \fifS, 
and others, contradicting them, say that it ®\&Y&&&&%^&&£u* 

was not three hundred years exact but three 
hundred and nine years. Tell them, O Rasool, 
"(I do not want to waste any time in such 
discussions.) Allah alone knows this and the 

18-Al-Kahf (The Cave) Y^T CJ4SCJI S^-w „ \A 

secrets of the unknown in the universe. How 
well He sees and hears! Mankind has no 
protector besides Him nor does He share 
His sovereignty with anyone (17:111, 

(27) Present to them whatever is *<*•*, \&\ >w At'w '(*• fA '•-fT* W 
revealed to you, OK** none shall change & ^ ^ S^t^gdJU A 
Allah's words. If anyone goes against His ©Ij^U^ji^j^ 
laws, He shall have no refuge. 

(28) O RasooU Your mission will be ^V - '"ft »**." ***" *\\ " '\'\< » *k 
completed only with the help of your ^ S*>*V-**J u** &$ *> dU^lj 

r . ' , r , / eC^* fill*- ""Jl*".. '» 4s»*"* "l*"* ' >i itf" <, ' ' ' • *'* ' 

companions. They are the ones who keep W^ 1 5*r ' Sfci J#* -*** «-»*^ J* jj ^j ujO^ 

themselves busy morning and evening in the £j ^|g y£ #£ ^ tf, £g ffilf <^ fti f, 

accomplishment of Allah's plan so you " " "j* , ( 

stand fast by them. Let not your eyes be -* 

turned away from them in order to gain the 

adornments of this life, and do not yield to 

the bidding of one who is neglectful of 

Allah's laws and follows his own lusts, and 

whose ways are unbridled (6:52, 8:62-69, 


v 9 \°^ M °^ to ^ who!e of %$&&&^&&- M jSftu»$& 

mankind, The truth has come from your 1„ H ^ a ^ .„ ^ a <{t ,, 2, „ a .y,,,, 
Rabb; whosoever chooses may accept it and wk -£&! ub felr<i# kU ^ CAjP^ 

whosoever chooses may rej ect it, * knowing, elii(£5 o*Lj ^Cal Lnf ^Bji-JJl <j£l gi*)& ^ ' 

however, that Allah has kept ready for the 

yalimeen the fire of jahannam which will 

engulf them. The gold and silver which had 

emboldened them to oppose the divine 

order will be melted and poured down their 

throats to quench their thirst, at which they 

will cry forth. How wretched the drink and 

what an unhappy place to lie in (9:34-35) !" 

(30-31) As against them, those who • • » < * v •» <» * j a k, m lu 1 f " w\ '* .% c \ 
believe m Allah's laws and act accordingly, * '^1 T^ ' " " \T \T ZT *:* 
none of their good actions will go waste. For <jM j* j' p£^ U* <i^ <i^ ^j-r^ ^j '©>»*■ 
them are evergreen gardens under which ^ y I^C^^i^^^^t^ 
streams flow. They shall have all that which ,„^ t j r*Si /■». j. i TKfi ^ f*. '■(** -'" v 
constitutes the symbols of high authority cJ ^' J w"-»* WW IT Ud U^ t£js-Jj 
and affluence such as golden bracelets, green ©«*£* 
robes of silk, thin and thick. They shall „___ m ____„„ 

(1) Man has the freedom of choice as opposed to the test of the Universe, which is bound to obey Nature's 
laws. The Quran says, ''We showed him two paths (90: 1 0). We have also guided him to the right path; it is up to 
him to accept, or reject it"(76:3) 

18 - Al-Kahf (The Cave) JfOsJ l^SCJI %^j^ - \ A 

Recline on couches. How excellent the 
reward and how pleasant the resting place! 

(32-33) The two different aspects of life £f ^ ^ ^j^ ^<<&$^ 
mentioned above may be illustrated by . ^^m,,^^^ V&r n we 

means of a parable. There were two men. l#l col i^4\ WgeUjJ Wa W"*J if* \+#u>j 
For one of them two gardens of grapevines el$ Ql*. G^j ^ 4!£j^£3jjj 

were provided which were hedged around 
with date palms, and there were cornfields 
between the gardens. Both the gardens 
yielded the best of fruits and did not fail in 
any way, and between them there was a 
■ stream. 

(34) The one who had plenty of fait %%%,^$%^%^$&*'2&&i 
said to his friend during the course of a ^ ^ 

conversation, "I am wealthier than you and e '->" 

t have a large following." 

(35-36) (His friend used to tell him not ^ ^ ^ ^ ^ ^U^tk % S& &Z 
to be proud and unmindful of the laws of y J^ ~ t f f , /,x,,,<,. , &(fssu*s< 

Allah, but he would not take this seriously.) u^ & Jl»^ c^i S 15 **^l &*' U *W 
Offended by what his friend said, he entered oQ^tJij CJs 

his garden and said to himself, "I do not 
think that this garden will ever perish or that 
the day of reckoning about which my friend 
speaks so often will ever come, and even if At^ 

this happens, I have so managed that over 
there I shall have a better abode than this." 

(37-38) When his friend came to know $^}&^^&ffijffiqJ&$ZSi 

about his ideas, he said, "Do you deny the "'WW* ' 1 l' rf -<rf * . 

Law of M*&fc$&/ of that Allah who initiated ($4 4l*' ^ 4-> ^ ^* ^®-^J tiLj-> M*> u* 

your creation from clay, then from a life- ©!j£1 

germ and finally gave you the full form of a 

man? Do you, notwithstanding this, still 

think that what you have is the result of your 

merit and efforts (28:78) and has nothing to 

do with Allah's laws? You may deny these 

facts but I have firm belief that whatever I 

got is through Allah 1 law of Rabubiyya, to 

whom I do not set up any peers (56:63-73). 

(39) ^en you see your gardens you ^%%&$*^£&2$^l}{5fc 
should say that you got all that through W, ^^ r *,^'v1K *v Wf 

Allah's Ni^am-e-Rabuhjya. All power lies aljJjj^IU^ J»W 

with Allah. No doubt at present I have less 

(2) The rich people are made to believe that by spending paltry amounts on charity and religious purposes 
they\wU eatetjamta irrespective of howthey have amassed their wealth. 

18 - Al-Kahf (The Cave) t 406 } l-X+^UI \>j~> - ^A 

Wealth and fewer children than you have. 

(40) "It will be no wonder if Allah gives • »w*,t y&> a *, -i *<* , „ !**• - v> * *& , ^< 

me a better garden than yours and some &^WO^^&te^d£&^ 

calamity might visit your garden turning it Mjlj^^^^^wB 
into a barren piece of land; 

_ (41) and the waters of your spring may eOU^^I'^^jf 

sink so deep into the earth that you may not * ^*^ t-r- jj- «u« r„ - j i 
be able to reach it/* 

<«> And* so happened*^ 

was destroyed. Wringing his hands he said, ^ *^^u-^ tr >«« srWT j»^>J«jsnj 

"All that I had spent on my gardens has been ©1 »>*■ I ££S aj^ 13 l£*& l&Ij U^ J 6 

^^ rendered waste and all that I had built has 

**w been levelled/* At that stage, he realized that 

^ ?i he should not have set up peers to Allah. 

(43) None from amongst his followers j. >«• *># , \&t*s i , 3 * * <•„ t ->t%t. & >*& .1> 

could help him against Allah nor could he 
^4^ help himself. 

(44) This similitude has been narrated to t &»* w*pi*w s* l */Ji i frvMi ^ if 
show that all power belongs to Allah. ^^Wj*j» tf^VW.** 
Whatever is done in accordance with His 
laws, produces good results. 

(45) The result of the course of life in <fr< X**w * *\V%t l^ft^ t n- ^h^rn **1 * * ^ 
which onlyphysical laws are adhered to and ^tf^ A^^^T^' 
higher values are neglected, may be (^(jr^fuSj 1 ^^^ 
explained by means of another similitude- ^jffit/flS ' 
Allah sends down rain from the sky causing 
luxuriant herbage to grow. If no further care 
is taken of this growth it may soon wither 
and be scattered. All this happens in 
accordance with Allah's laws* 

(46) Efforts should be made to acquire •* w * 1 1 *u * \ jv^'i u - iy n *** *>***\v> *iKfr 
wealth and children, which are the ^^*-M***A» WW^te^GJUl 
adornments of physical life (7:32). This, ©N£fSj2l3<%J 
however, only constitutes a temporary phase 
of life but when these efforts are subjected 
to higher values, the results are abiding and 
far better and high hopes may be attached to 
them (19:76). 

(47-48) When such things are said to * iw ,<-< a »\ tt ^ c ^y <><\\ "£*<w\\*j**** 
these people, they do not take them seriously l^^^J^ f", ?/?, ^ V£ 
and regard them as mere talk and do not ^^^^^^jM h [t^*^ij^\^J^®\o^\J^ 
think that the day of reckoning will ever ®\S&J$£$$J&1 $*$£{$ 

come. This will actually happen, even in this 

18 - Al-Kahf (The Cave) T407^[ <^J*£JI %>^~ - > A 

world, when the divine order is established 
and people who consider themselves 
powerful and well-established will be 
brought down (20:105), whereas those who 
are downtrodden at present will rise. Class 
distinctions will disappear. The whole of 
humanity will be moulded into one universal 
unity as it was in the early history of mankind 
(2:213; 10:19). 

(49) They shall all be governed by the \^^%^^\^g^Q^U%^\^ 3 
divine code of law which shall make the ^f^^^^^^^ 
criminals fearful. They will cry out, "What W»l ^1 *J& 3j 9j&* j& 3 W ^ 0^ 
kind of a code of law is this which leaves out &tf£t ■SKjM^j *G*£ 8^ ti BiJjtj 
nothing small or great and according to 
which all individual actions are 
recompensed. No ^ulm (injustice) will be 
done to anyone.'* 

(50) The early history of mankind, ^^^J^|g^^^3GlGSiI 
referred to above, is the period mentioned in s « X Z ',/,, \&*< ? * *< >'*'"* J, 
the story of Adam (2:30-34). The upshot of U* >UJ» ^ V *S^R T & >l a* iH 9 $?' 
that story is that all the physical forces of ©^Sj^^ij^^iiJQJi 
nature were subjected to man but his own 
baser desires, which are imperceptible 
(Ibkes), rose against him. Adam was told that 
if he and his children were friends to Ibhes, 
they would be deprived of paradisiacal life, 

which would be substituted by a wretched ^y, 

life. ^ 

(51) As a result of befriending Iblees, man [*• ^ , »** <*< & . >tfy 1 1 i\\ <\< >»i *'t<X' ' 
sets up peers to Allah. The falsehood of J *' w T*- -»- *i -■ <s* j"f 
such a belief is evident from the fact that dj^^jU^JIj^oii 
they came into existence after the universe 
had been created by Allah and were thus, 
themselves, creation, and obviously a 
creation cannot be equal to the creator. Also, 
Allah was not so weak as to need the kind of 
helpers who mislead people, 

(52-53) On the day of reckoning, AUah ^S^Ji^QMM^0%^ 
will say to those who had setup peers to Him ^ -« ^, ,., **,„ [€§i ,„„«„, „< 
to call upon those whom they had M ' '!» J*' CttV^Uje^P ^m Uwj-j ^ 
pronounced to be Allah's partners for help. ©S^» tjt Sii^S USffi£ 

They will call upon them but they will not 
answer them, A curtain will hang between 

18 - Al-Kahf (The Cave) L^lX t-X|^Jf %>j~~ - ^ 

them, thereby cutting off all their relations, 
and the evil-doers will see the fire, and fear 
that they may be cast into it and that they will 
not find any escape from it. 

(54) In the Quran, Allah has employed •«• j. k*- m |* * ftfii ,'*£T| \< \ ,i \".c "L'y 
diverse forms of illustration to brmg home " ^ *>,, Tt^P *\" 9 ' 
its truth to man but man in most cases ©Sj^^J^JSIyuyi 
proves contentious. 

(55) Now that true ^ndance has come ^^a^^^i^iTuffll^K 
to man from Allah, what hinders them from ^ , „, ^ », , <f , tf , f ^ > f 
believing in k and seeking protection from ^uWl^il^j^ ^^0 u» 
Allah for their past evil-doings? It seems that 

they are simply waiting for doom, such as 
that which overtook the ancients, to come 
and stare them in the face. 

(56) It is Allah's way that chastisement is •> /j, ^{g igjngj gij J gjjVJI ^ £ j 
preceded by 7W#/who convey the tidings of - 1 >; , ; j | .^ V «* '* / ,7. tLr * ^ 
a good return for whatever good one does W U> t$n u^'J O*' ^ w^ V*Ub 'jj* 1 
and a warning of painful results following ®|£j£ 
wicked deeds, but the unbelievers indulge in 

vain disputes in order to make the truth 
ineffective. They, thus, treat the message and 
the warnings given by their Rasool with 

(57) Who can be more %alim than the **<&¥ **'¥*' <'*X< ■• \ "?? *<**1f.1"'s 
one who, when reminded of the admonition 0t ~^ ™^ ^ '»»y^^ v ,,,, 
of his R*^, disregards it and forgets what ^JJi^Kl t^ towi^j^*/^™!^ 
wicked actions he has already sent forth? 4$&\$^$tf$\&\&$$ 
The result of such an attitude is that their 

hearts are covered lest they should 
understand any right thing and they have 
heaviness in their ears, and even if you bid 
them to the right way, they will never be 

(58) The actions of these people $ffl$^}^$$^ty£$&\ $& 
deserve instant chastisement but it is Allah's * ^ ^ *^ a "^ tf 3< > 9 ]<fl < Jl 
r^aw which gives them respite. If they do ®^£* &3 <& 'W <^ ^S**^ lW W 
not make amends during this period, 

chastisement will come upon them and they 
will not be given any further respite. 

(59) This is what happened in the case S^Jiffi\&' s 0>$£ffiJ$&f s 
of those cities which were destroyed for " -"*■""** 

their iniquities after due warning was given 

18 - Al-Kahf (The Cave) J^J ^SCII \y^ _ > A 

to them of their coming destruction. 

(60) Call to mind the occasion when * .*,« >/£y"K-*< \* ,»&<* j-i „i."|«v 
Moses said to his companion, "I will not &W^WwJ~rjW<M&s<hk 
stop until I reach the place where the two ©fji 
rivers meet no matter how long it takes me to 

getthere (3) " 

(61) When they reached the confluence (*•• ^\. i cf ■* ""Vr-?-'^ y *{* wwyrx**!* 
they stopped for a while on a rock on the ^^^^^^"UW^UU^t^ULUli 
bank of the river. When they resumed their 

journey, they forgot to take with them the 
fish which they had carried for their food. 
; The fish which was alive slowly slipped into 
the sea. 

(62-63) When they proceeded further, ,< > y ?- , t>, * >"\&J\" v \ * >-i *& \,a* w 
Moses said to his companion, Bring us our J^ * f , jZ t * J* ^^ u UJ ■ ^ 
-morning meal for now we feel tired" The wJ j «^I*^55|j^' Ji^Jisl^jfOS®^ 
' companion answered, "Do you know what e(2 *^l d £& 3fc 'CST yt £&$! 3l &2T 
has happened? When we rested near the " ' " ' "' 

rock, I forgot to take care of the fish and it 
made its way to the sea. It is strange that I 
forgot to mention this to you. What excuse 
should I offer except that it was Satan who 
made me forget this?" 

(64) Moses said, "It seems to me that C^Sl^lSS^gfc^Og; 

that was the place we had been looking for." 
They, therefore, retraced their steps. 

(65) There they found one of Our . *irf<-vk * .■^/'iWH-' ,»,*»• ,••-*• Ili 
devotees upon Whom We had bestowed W*^^W*^J^bjU(J*WUi»T 
Our rahma and knowledge in accordance 
with Our laws, 

(66) When he was about to depart, \*\>+*\ f v -T* >1 T< -v«f *v >*>tf'W 
Moses said, "May I follow you that youmay 0| ^^^ W*ul J^l J^tf-y^ JQ 
impart some of your knowledge to me"? 

(67-68) He said, "I have no objection to j P i ><x/ h< , ,s **p >*,, , , „ + fi , * , rt „ K 

that but what I have gathered during the ^ V^t/**^j©b^^^^WU 
short period you have been with me is that o(3* 

you cannot bear with me. When you will see 
something which you will not be able to 
comprehend you will raise obj ections " „ r 

(69) Moses replied, "God-willing, you afcf^^fffi^ &l&ulSj^Qtj 

(3) Before nabuwwa was endowed on a person, he lived as a member of his society with the difference th kt he 
was not content with the beliefs and ways of life prevalent in that society. He yearned to find the truth till he 
was endowed with nabtavwa and then he was satisfied (93:7). This is illustrated in the story of Moses in the 
verses cited above. 

18 - Al-Kahf (The Cave) £*">5 c-i*£HI ijj \ A 

shall find me patient and I shall not disobey 
you in anything." 

(70) He said, "If you are so persistent, ^ 4}£ ' { J£ ^ & J$2><£$%\Ji'$ 
you may accompany me but you should not " t ,> 
question me about anything until I explain it ®'-^ $ 
to you myself." 

(71) So they both walked together till <&tt%iWA%pft&\ jrglllj&^ffiK 
they embarked on a boat and Moses saw that ^^^^'0^ ^ ,,7^1 .•^ 
his companion made a hole in it. He said, ©Wlg&eifjJU l«U1 
"Have you made a hole in the boat that you 

may drown its occupants? You have done a 
■ very grievous thing " 

(72) He said, "Did I not tell you that you efti&figStfSfytfUjRCfi 
> cannot bear with me"? 

(73) Moses said, "Chide me not for my ^^^^f^^U^'S 
forgetfulness and you should not be harsh 

for what was beyond me." 

(74) They came out of the boat and &^i%^$^tyC&ft}l*Wi 
went on until they met a youth whom Moses' *" " \Jtft?''' *"U ** 
companion slew. Moses said to him, "You ©IjiSl^i^ Ji) <j?> 
have slain an innocent grown-up lad who 

was not guilty of murder. You have indeed 
done an odious thing." 

(75-76) He said, "Did I not tell you that ^^ ^&&&&$3&&$tjSl$. 
you cannot bear with me?" Moses said, If, , f J ti t ^ 9< , _, ,* „ „ ^ » « . ' ' 
after this, I question you about anything, ®b& ti jJ t£ «^ ja &?*> ^ U^ % & & 
keep me in your company no longer. I shall 
then have no excuse to offer " 

(77) Then they went on till they came to ^ , >g {£{£]£, sffif rttffSfTSl £ *E2Hi : 
a city. They sought from the people " * Tl ^T^,. '"[-• K^rilk^ 
something to eat but they refused to 2t> ^Wst^^u^bW^W^^ 
entertain them. In the city they found a wall ®\j>\$$s, *Z&$ Q^ 
which was about to fall and he (Moses' 

companion) set it right. Thereupon Moses 
said, "The people of the city treated us so 
badly and you have done them a free service. 
If you had wished you could have obtained 
wages for it" 

(78) Moses 1 companion said "Wc are ^^X^^^^^J^^ 
now to part (Formerly, what you had asked ^^ f * ^* * * ~^ ^ 
was due to inquisitiveness. But nowyop have @ 'j*** 
raised an objection not as to why I rendered 

my service but as to why I rendered it free, 

18 - Al-Kahf (The Cave) C3 ^*SCU) fy^ . \A 

which means that from your point of view 
rendering service free to deserving human 
beings is objectionable. This constitutes a 
basic difference of attitude and this is why I 
have said that we can no longer remain 
together*) I shall now tell you what you were 


so impatient to know 

(79) As to the boat, it belonged to some ^ti&fcj&A^^^Q&W 
poor men toiling on the sea and I damaged it *** U J ^ ^V^T^X , 7^\ ,, 
because (T know that) behind them was a @L*ocg4^LP J^^J^^uoj 

ruler in the habit of seizing every faultless 
; boat forcibly. 

(80-81) As to that youth, his parents gj^ ££^ ti £i3 &$& 4fif (M Jtfl Kg 
■were righteous and peaceful citizens and we " ,,'&t&,Z r< w, r { ,z >&>**?& 
had every reason to fear that he would ®^JVJ fl lj&yj^U^WjU^^u^u©l>lj 
. involve them by his open defiance (of law) 
and denial of all truth. Allah might grant 
them in his place (a child) better than him in 
qualities and more affectionate to them. 

(lay) a treasure, which their father, who was a ^^X^oJ^mZ y{ <2tf j aljS E iiliClj$f yBjO 
righteous man, had buried. Your Rabb willed £$&$& ^& i <d2&?^&&j'&% 
it that when they come of age in full ^ w t «/7V\ ' < 

strength, they should take it out and then it ^C^d^A^jI \ 

should become a source of rahma for them 
from your Rabb. (If the wall had fallen 
before time, the villagers could have taken 
the treasure away, so I repaired it and the 
treasure was safe.) Also remember, that I did 
not do this of my own accord (but as per 
divine guidance). You did not bear this 
explanation (of all the events) with patience. 
(83) O messenger, they ask you about 
2il-Qarnain (5) . Say, "I will relate to you 
something about him.'* (He also used to set 

tf)fa&tiLfr$& ( &&s@% 

(S) - - ' . ; j »Tjo«Uiftts*frPjuuLP g^'tf3t^<W55 

(4) It seems that Moses 1 companion was some high ranking official of the state who was aware of the 
circumstances prevailing there and also possessed legal authority to decide matters by himself. 

(5) literally, qarn means horn, era and century. Its plural, qarnain, sigrdBes "two horns". 

Most commentators identify him as Macedonian king, Alexander the Great without any plausible 
evidence. But, some historians suggest that he was Cyrus, the Great, the most powerful Persian king 
Archaeological discoveries in the area found a statute of Cyrus wearing a cap with two horns. He was a 
believer in the One God, was just, benevolent and protector of the downtrodden and very tough with 
usurpers and wrongdoers. He liberated the Jews from the oppressive bondage of Nebuchadnezzar, king of 

18 - Al-Kahf (The Cave) G^J ^i^SCJI S^-~ - \ A 

up protective high walls but on a larger scale 
r for poor people without remuneration.) 

(84) We had established his authority in $£>*$$ &%&&${ jtfiS&B 

the land and he had access to everything he ' * " 


(85-86) So he set out on a course till he ^S^[^^|^#li| JieCZ/36 

reached the setting place of the Sun and it " ^ ;„, - 'k^i*'^ «'<["'"• "Wi 

appeared to him that it was setting in a black Wj Vs^ ^' UJgtt^l k* U» *Uy U^ t* JJ*-? 

turbid sea and he saw a people living nearby @lil>^I| J^ tjl 

(who were given to all kinds of wrong- 
doings). It was up to him to punish them or 

treat them with kindness according to the 
' circumstances. 

(87-88) He said, "He who will commit w i'\"ii" \\£" t &V\*\ \>"\'VL *iffi IK 

qtlm - I shall surely chastise him. This ^ > „, „ „. ^ ^ 

chastisement he will meet in this world and Ja^J ^tf-^I > ! > Ala WU Jf j U*» w* UljQljB 
■ in the hereafter, he will meet a more grievous @£j fyf y£ iu 

chastisement from his Rabb, But for him 

who believes in the laws of Allah and does 

righteous deeds - he shall have good 

recompense and his course of life will be 

made easy for him." 

(89-90) Then he followed another ^ j^^^|;&$fl j^l 

course eastwards towards the rising sun till - ' " '^ '„ ** 

he came upon a people living under the open ©lj^-« L$J jj (^?. 

sky with no shelter from the sun. 

(91) He left them in that state because he v«f .» "ty \"? " f ^ j. <n ! f " 

was so well-equipped that he apprehended 1 

no danger from them. <Ap 

(92-93) Then he followed another ^f^i^^id^SM^^^ 
course till he arrived in a valley between two '' * " / c ^ ,,.,, , tt „ « 

mountains. There he found a people who ©jyu^^cJjJWJ 

could not understand anything he said to 

(94) They said to ZU-Qamam (of course &^$$<^&)%Z$faffl\ll$i 
through some interpreters), Gog ( Yajooj) ,,„„<;„„ ^<. ><\\f -rf "-*< 

and Magog (Majooj) create havoc in the ©f^^j^d^o' (T^^O** 

land. If you could create a rampart between 
us and them, we will pay you tribute." 

(95) ZiK-arnain said, "What my Rabb j^j%$X& i &&%-'&&&£$ 
has bestowed upon me is better than your •><■»- ^ 

tribute (you are an oppressed people and it is ®^ i - > 

my duty to help you against the oppressors). 

18 - AJ-Kahf (The Cave) £*ljj lJi+SCJI *>^w . ^ A 

You provide labour for it and I will set up a 
barrier between you and them* 

(96) Bring™ block, of iron." They did ^g^^^M ju^,^,' 
so and when the space between the two !*> Xj ef-i /•• TV* ^, 

mountain sides was filled, he said to them, ©Ij^^^^/IQpt Jli^jli^jU^lalJtf 

"Blow your bellows." When the iron was 
thus made red-hot, he said, (f Bring me 
molten copper that I may pour over it." 

* (9 P G » g J"" 1 , M T g T re not> «Ci«JGStt£iK«»9it(StUa 

thereafter, able to scale the wall nor were 
they able to dig through it 

(98) Zil-Qarnain said to them, "This is *&*ijfc*kf 9 *,*>*X+ \c\<m* *»*s* ,,,< \ ^ 
due to fate from my ftt**. The wall is W * J **^4^^b ^u^UiJU 
.sufficiently strong until some natural ©U>c|jj*j 
calamity overtakes it and it is levelled down 

h in the dust (None can withstand such 
calamities) as the law of my Rdbb is 
unalterable, true." 

(99) (What Zil-Qarnain had said was ^s^j siu ; < ** .** 9t >^ . ^ j^^pf*^ 
true.) A time shall come when such means of "***#^ $&UPt$r*i*?MM*> ^ 
defence will not hold good. Different ®ut^ 
nations will overrun each other like the 

waves of the sea, 

(100) There will be the fire of hell *[*"' '*JnT ■ ***wir\"£ 


everywhere due to wrong man-made 
systems (e,g, nationalism and secularism) as 
against the system based on divine laws, 

(101) Their eyes had railed to notice the i ^$ffitf ll &fo*Xffi 1 g%Q$ i 
warnings given by Allah and they had '^^J^^^^^^v 1 ^^' 
disdained to listen to them. oldJv 

(102) Having narrated this story, O ifo uX y \ *f "; •* * * \" i»* & »<rs<C^» -^ ' '<< 
Ktfxou/, ask these people who reiect Our laws ^ ' „ ^ ^" ■ ' 

it by taking mere creatures to be their friends e J !> lJ^y.o4> U J£c 1 

besides Allah (i.e., by obeying man-made 

laws) they will be successful. The fire of hell 

is ready to welcome all those who deny the 


(103-106) Ask them, "Should Allah tell , ^ ^ Q$$$QX QJ^%M * # 

you about those who act in such a manner ^ff^^\ ^f 7Z i*?7j}\^,* Z* 

that all their actions go waste? They are those 3 j3 ^ ' ®&«tf u*~iii} I d£^^j U jJ! $»^l 

who waste their efforts in the pursuit of only iSi5^^jjX^T«i?^]5i^^ Ij^T 

the life of the present in the mistaken belief 9] *„ ,.»frt ^Vi*^' *'J' l**&* •. , • vZ^ \\ 

that what they do is absolutely right. These ^^ '^J !"*> W^W^S^*®^ W 

18 - Al-Kahf (The Cave) X™2 "^^^ l>^ ~ S A 

are they who reject the Law of Mukafat of 
their Rabb and do not believe that they have 
to face it (one day). All their effort shall go 
waste, so much so that no weight shall be 
attached to it on the day of reckoning. 
jahannam shall be their recompense because 
they refuse to believe in My laws and treated 
My raw/with scorn,' ' 

(107-108) As for those who believe in „*\ >l* ,**',*& u u t f '• i.**? •. \* x 
Allah's laws and act righdy - they shall have <■*"*' ^^ ^ ^\z?/,?*l ^f. *j 
gardens of Jama to enter. There, they shall ©Jji'CJtuiSSt&SjiiolSS 

dwell as guests (of Allah). They shall wish no 
change therein. 

(109) O Rasoolt Say to the people of the ^ , < ^c ^ *«* „, , ^ ,„., „*. ,&a „ t 
'world, "Even if the sea were to become ink ^ w! & ->* ] ^ & **# ,a W >' wB J J> 
k wherewith to write the words of my Rabb, °1*&riifc!2$j6cJjcJ? 
' the sea will exhaust itself while the words of 

my Rabb shall continue to issue forth, and 
even if the like of it is added thereto." 

(110) And say to them, "I am a human w* **i* ^ *M\(far& l»Mu*i'K<H\ *l* 
being like you with the only difference that it <f^ ^WJ^lwl(Jl J^^j^LMJ* 
has been revealed to me that entire authority $j fiat^ ti)j§ $ l^U 3^ J2££ $j *U| 1jt3 
rests with Allah - the One, let him who W& 
believes in His Law of Mukafat (Law of 
Requital) do that which is right, and not obey 
anyone other than Allah - and thus associate 
any authority with Him." 

19 - Maryam (Mary) t**i ->*=^ , %>y" - ^ ^ 

Surah 19: Maryam » cii 'isn i i > 

(Mary) ^18-JW.rt 

(1) Allah Who is generous, ever- i ^^\^ 
guiding, ever-living, all-knowing, U***** 
all-seeing has said: 

(2) This is a narration of the bounties Utopias ^y^*^ 
which your Rate had bestowed on His ^JW^^^JJ 3 * 
devotee Zachariah. 

(3) It so happened that Zachariah [;.? *?>■«:• i[<?i 
addressed his Rabb in a low submissive tone «>> ^ *bu cfcw k 

(4) And said, I am growing weak on ?tf ^fer^ ' fell T£iK ■* '^It ^ >il -"iF 
. account of old age and my head glistens with ^ Wj ^ ^ ' J J " lj ^^ ^ ^ f ^ 
'grey hair. Until now it has never happened ©uiAyjd^U^ 

that I have asked you for something my 
Rabb) and it has not been granted. 
(Therefore I earnesdy hope that my prayer 
will be granted this time as well,) 

(5-6) (As I am old and) My wife is barren * *\ *'< \*~\s «f^| -ra^ , t> * ^ ^ ? > »*,• 
(and there is no chance of my getting any ^ fl ^, ' , , v ^ 

offspring). There is no one amongst my £*J V-> *wu Vj** ! U* ^^J lS^^Jj ^JJ 
kinsfolk who is capable of carrying on the 
House of Jacob. So, O my Rabb> out of Your 
grace, grant me an heir who will be capable, 
worthy and deserving in all respects; so that I 
may entrust this heritage to his care* 

Zachariah! We give you the good news of a ** ^^^ ^ v-"-*-** w - ^>,-*"$ tjj«y u» y^^ , 

son. When he is born, he should be named 

Yahya {John). This boy will be outstanding; 

and there has been none like him before 


(8) Zachariah (was extremely happy on ^^^fj^^\^%^& Af C//S 
living the good news, but for ^"-^^^^•^'V^J^yuj'sfUi^UU 


receiving tne g 

reassurance he sought clarification and) 
said, "O my Rabbi How can I have a child 
when my wife is barren and I have become 
utterly infirm through old age?" (Will that 
child be born to my own family or will I 
adopt someone else's son, as in the case of 

(1) This is just like Abraham, who despite his firm conviction, had raised such a question for his own 

19 - Mary am (Mary) 

%}jr~ - M" 

Mary who is being brought up by 
Me - 3:39). 

. (9) (His Rabb answered) "The child will 
be born as your own son; just as children are 
born (to other people). Reviving the 
potential of having children naturally, even 
in old age, is quite easy according to My laws, 
I brought you into existence, although 
previously there was no trace of you." 

(10) Zachariah said, "O my ~Rabb\ Let me 
know if there is any particular directive in 
this regard/' Allah instructed him that he 

"would fast continuously for three (days and) 
nights (3:40), and he would not converse 
K with people (19:26). 

(11) Thereafter, he came out of the 

mehrab and signalled to his people (who 
had gathered in the temple awaiting his 
instructions) not to wait, but to continue 
performing their normal duties, day and 

(12) (So, according to the glad tidings) 
John was born and, when he was still a boy, 
We graced him with wisdom so that he could 
capably decide on matters. 

(13) And We also gifted him with a 
compassionate heart. (When he grew up) We 
told him to hold fast to the divine laws. He 
was always conscious of these laws and lived 
a pure and promising life (and accordingly 
his human potentialities continued to 

(14) And his heart was magnanimous 
towards his (old) parents. He was never 
overbearing or rebellious. 

(15) (Such were the qualities of this child 
that) His birth was free from defects (despite 
being born to aged parents) . And the day of 
his death will be as peaceful as the day he will 
be raised again to life* 

(16) (O Rasooll) Now relate from this 
book (Quran) the story of Mary, (starting 

£&i*3BK.3ii5&&»%l$ l ®X& 

$ &¥ £fii& M ^Gi*#$ & 



©E*£ tj&J c&sSi jjis K5 


(2) A place where animals were sacrificed in a Jewish temple; niche in the wall of a temple or shrine. 

19 - Matyam (Maty) 


_ \\ 

from the time) when after abandoning her 
cloistered life she moved towards the east (to 
her village.) 

(17) (The cloistered life and the 
unpleasant events occurring there had such 
an adverse effect on her mind that) There 
also she lived in seclusion^ apart from others, 
In order to remove these effects. We 
introduced positive thoughts in her mind 
and pleasant aspects of life appeared to her 
(in a dream) as a person. 

(18) (Mary was frightened at this sight 
and exclaimed) "I seek the protection of Ar- 

, Bjthman from you " 

(19) He answered, "(There is no cause 
for alarm because) I have only brought a 

.message from your Habb (3:44), He is going 
to bestow you with a healthy son." 

(20) She said, "How can I have a son 
when no man has ever touched me?" (When 
I was in the temple, I lived a virtuous life; and 
since I came out, I have not got married as 
this is against the laws of the cloister - 3:46; 

(21) He said, 'Whatever I have told you 
will happen according to Allah's law of 
creation (3:46). This is easy for Him (to 
remove all the hindrances which are in your 
mind and which perturb you - 19:9). Allah 
has also said that this child will not be like 
other children. He will be from our side an 
embodiment of rahma for the people, and a 
testimonial for truth and falsehood. 
(Whoever brings eiman on his nabuwtva will be 
on the right path, while the one who rejects 
it, will be wrong.) And this is already decreed 
by Us (3:47). 

(22) (And gradually all impediments 
were removed and the fear of religious 
taboos vanished from Mary's mind. At the 
same time, in spite of warnings and 
intimidation from the priests, one person 
agreed to marry Mary.) In time Mary 




ee«tfoSS<ijaSjj K " 

19 - Maty am (Mary) 

^s%y* *>*-~ 

. \<\ 

conceived the child and consequently they 
(both of them) considered it appropriate to 
move to a far off place (so that the child 
would be born in a place where no one knew 
them; and where they would be safe from the 
wrath and accusations of the priests). 

(23) And when the time of delivery 
came, the throes of childbirth drove her to 
the trunk of a date palm* She exclaimed, "O 
how I wish I had died before all this and had 
become quite forgotten!" 

(24) (While she was in anguish she heard 
r a voice saying) "O Mary! Grieve not. There is 
L a rivulet running below. 

(25) Shake the branch of the date palm 
towards you and fresh ripe dates will drop 

* near you. 

(26) Eat and drink and then let your eyes 
rejoice (at the sight of your baby). (As for 
your concern about accusations or queries, 
you should keep a fast and) if anyone asks, 
you should inform only by gesturing, that 
you have vowed to fast in the name of Ar- 
Rahman and will therefore not speak to any 
person for the day/' 

(27) (This is how Jesus was born. The 
parents took the child to a far off place, He 
grew up there and was bestowed with 
nabuumte) His mother then brought him 
back to her own people on a mount. (Firstly, 
her act of leaving the temple and living a 
married life was against the discipline of the 
clergy. Moreover, Mary returned with Jesus, 
who started to criticize the conduct, 
character and self-made laws of the clerical 
order.) So the people said, "O Mary! You 
have come here with something very 

(28) They said, "O sister of Aaron! 
Neither was your father a wicked man, nor 
had your mother revolted against clerical 

(29) In reply to their questions she 






19 - Mar yam (Maty) 



_ \i 



eiys^oWgjK j a5» 


©G» <i*j I^^Lj cjy» I jsj^ is^jfljs! lT.^Ij 

(would not say anything hetself but) would 
direct them towards Jesus (to get their 
answers from him). (The elderly priests who 
were extremely proud of their priesthood 
arrogantly asked) "Should we talk to one 
who till recently was a little boy in the 

(30) In reply Jesus said, "I am a servant 
of Allah. He has given me the book and 
bestowed nabuwwa (prophethood) upon me 
and made me a nabl 

(31) He has blessed me in every walk of 
life and has enjoined upon me to establish, as 
long as I live, the correct system of sala and 

(32) (My mother's conduct was 
according to the true Skariab of Allah, 
therefore) I shall always be dutiful and 
respectful to my mother; and He has not 
made me a cruel and callous person. 

(33) (You regard my birth as 
objectionable. However, according to Allah, 
whose message I have brought) My birth is 
for peace; my life will be for peace. Peace 
will be upon me till the day I die; and I will be 
in peace in the life after death." 

(34) This is the true story of Jesus about 
whom people disagree so deeply (One 
group, namely the Jews, degrade him and 
regard his birth as objectionable. On the 
other hand, the Christians aggrandize him as 
the son of God.) 

(35) It is not necessary for Allah to take ^g jjj ^j£ |fl >g» ^^ ^ ^ $£ 
for himself a son. He is far above such a " " 
requirement. Such is the might of His 
powers, that whenever He decrees a matter, 
He only has to say "Be", and it becomes 
(according to His plan) . 

(36) (As regards the Christian belief that 
Jesus was God himself, there cannot be a 
better argument than Jesus' own 
proclamation that) "Verily Allah is my 
Sustainer and yours as well. All of us should 

•&&&&$i&& , Z&&ifr® 





yj£ &\* \< i ],*****[< M/^^^^a iK 

g tJJ % J^t* J^JJ (Jj 4U id* 

19 - Matyam (Mary) T«oJ -^>" %>f™ - ^ ^ 

©U9*?ui UJU ^fe* w*j u^j j' <itf w* Bj 

obey Him, for this is most certainly the 
straight and balanced path (3:50)." 

(37) (However, later on,) Some of the -»* * t .*tfV» .ft •i.^ „ *-„ , .^j, ^, b, 
factions (amongst his followers) started *#-*U*U>> C**«Jw ^*t^ ^>>J1jMj 
dissenting amongst themselves. Regretfully ©^Js*^ 
for all those who deny the truth, when the 

day of judgment comes, it will be a difficult 
time for them. 

(38) (By calling a rasoot God, or son of \\< ,i ^/fc ^iiU rt l^-V '*'^ *f* * * s < 
God) They are perpetrating pftr and are J 1 * ^' ^ <^ W--i JW^^j 
committing an error. But they will not be ®i^ 

■ able to do this on the day (of judgment). On 
' that day, how clearly will their ears hear and 
.their eyes see (50:22)! 

(39) Therefore, O Rasool! You should a , ,s -f.< ,* , „ ^, «*, s\ .. „^j, ^ , ,, .«, 
k warn them of the coming of the day of *****>*$*** j*y\S**\lJ^**Mj#\^ 

regrets, when all matters shall be settled. So °(jj**$i 

far, they are heedless because they do not 
believe this. 

(40) (They are not aware that in actual 
fact) We alone shall remain master over the 
earth and everything on it. Everything 
revolves around Our Law of Mukafat; 
nothing remains beyond it. (Even power and 
authority are bestowed and taken away 
according to this law - 2 1 : 1 05.) 

(41) (O Rasool!) Now in this book 
(Quran) is narrated the story of Abraham, 
who was indeed a nabi and an embodiment 
of truth. 

(42) He said to his father, "O father! ^ ,.v&* *A,wsty ,,v, h A? ,<,*[£>, 
Why do you worship something which can ^^^ Jj^^^^W W*«l 
neither hear nor see, and can be of no use to ©els 
you whatsoever?" 

(43) He said, "O my father! Indeed a ray ^ ^g ^ ^ jj , -# g , ^ 
of knowledge has come to me, that which ^ IJ ~ "-V**** W -W u? W>* ^ <4t*W 
never came to you. Therefore you should ©fej*lLtJ# 
follow me. I shall lead you to the path which 

will take you direcdy to the destination, 

^K) -O my father! I fear lest ^^5^l^uU&M 


^J^&$*abfc#«tffc ; 

19 - Maryam (Mary) T^lT ^if* Vtf ~ ' * 

chastisement from Ar-'Rabman befall you; 
and you also become a comrade of Satan." 

(46) Abraham's father answered, "O *&"*&**£ *1t» "fr *a'\l >1 '*e.\sC\K 
AbrahamI Have you become averse to my ^-^ ^^ <* -*Wiit*« u* e-1 vrfljl JU 
gods? If you do not desist from your views I e>u£ 3jt K 

shall reprove you. So if you want my grace, 
stay away from me (till you mend your 

(47) Abraham said,. "May Allah guide <^^U\W$>&t^±$ 
you to the correct path. I will continue to w*w -^ ^j^j?— - ^ "a*^^ 
pray that He protects you from kufr. He has 

■ always been very gracious in bestowing His 
endless blessings upon me (9:114). 

(48) I withdraw from you all and from • ,&-*< j' i*\*\*> *i> I i ** * ^ " »'[■'• *W ••<> 
'whoever you invoke other than Allah. I will <*>' ^** O^W^^^Uj^H^j 

only invoke my ftxftft, I am sure that by fi fcsS£JjfI*J¥ 

■ invoking Him I will not be deprived of life's 
bounties. (Thus I do not attach any 
importance to your threats that I will be 
deprived of the wealth and status which I am 
likely to inherit otherwise - 60:4.) 

(49) So he departed from them and from c \ » i ft v*'* y 1 1 >* * ^,